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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
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Prefatory Material
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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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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 Ægeus, 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.
     __________________________________________________________________

  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.
     __________________________________________________________________

  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.
     __________________________________________________________________

  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.
     __________________________________________________________________

  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.
     __________________________________________________________________

  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!
     __________________________________________________________________

   [20] Examen Con. Trident. p. 736, col. 2.
     __________________________________________________________________
     __________________________________________________________________

SCRIPTURE OBSERVATIONS.
     __________________________________________________________________

  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.
     __________________________________________________________________

  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.
     __________________________________________________________________

  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.
     __________________________________________________________________

  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.
     __________________________________________________________________

  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
   are his ways above our apprehension! Especially when wicked men with
   the Sodomites wander in strange sins, out of the road of common
   corruption, God meets them with strange punishments, out of the reach
   of common conception, not coming within the compass of a rational
   suspicion.
     __________________________________________________________________

  VI. SELF, SELF-HURTER.

   WHEN God, at the first day of judgment arraigned Eve, she transferred
   her fault on the serpent which beguiled her. [Gen. iii. 13.] This was
   one of the first-fruits of our depraved nature. But ever after
   regenerate men in Scripture, making the confession of their sins
   (whereof many precedents), cast all the fault on themselves alone: yea,
   David, when he numbered the people, though it be expressed that Satan
   provoked him thereunto, [1 Chron. xxi. 1.] and though David probably
   might be sensible of his temptation, yet he never accused the Devil,
   but derived all the guilt on himself: I it is that have sinned: [1
   Chron. xxi. 17.] good reason, for Satan hath no impulsive power; he may
   strike fire till he be weary (if his malice can be weary); except man's
   corruption brings the tinder, the match cannot be lighted. Away, then,
   with that plea of course: "The Devil owed me a shame." Owe thee he
   might, but pay thee he could not, unless thou wert as willing to take
   his black money as he is to tender it.
     __________________________________________________________________

  VII. GAD, BEHOLD A TROOP COMETH.

   THE Amalekite who brought the tidings to David began with truth,
   rightly reporting the overthrow of the Israelites; [2 Sam. i.] cheaters
   must get some credit before they can cozen, and all falsehood, if not
   founded in some truth, would not be fixed in any belief.

   But proceeding, he told six lies successively:--

   1. That Saul called him.

   2. That he came at his call.

   3. That Saul demanded who he was.

   4. That he returned his answer.

   5. That Saul commanded him to kill him.

   6. That he killed him accordingly.

   A wilful falsehood told is a cripple not able to stand by itself,
   without some to support it; it is easy to tell a lie, hard to tell but
   a lie.

   Lord, if I be so unhappy to relate a falsehood, give me to recall it,
   or repent of it. It is said of the pismires, that to prevent the
   growing (and so the corrupting) of that corn which they hoard up for
   their winter provision, they bite off both the ends thereof, wherein
   the generating power of the grain doth consist. When I have committed a
   sin, O let me so order it that I may destroy the procreation thereof,
   and, by a true sorrow, condemn it to a blessed barrenness.
     __________________________________________________________________

  VIII. OUT MEANS, IN MIRACLES.

   WHEN the angel brought St. Peter out of prison, the iron gate opened of
   its own accord. But coming to the house of Mary the mother of John,
   mark, he was fain to stand before the door and knock. When iron gave
   obedience, how can wood make opposition?

   The answer easy. There was no man to open the iron gate, but a portress
   was provided of course to unlock the door; God would not therefore show
   his finger, where men's hands were appointed to do the work. Heaven
   will not super-institute a miracle, where ordinary means were formerly
   in peaceable possession. But if they either depart or resign
   (ingenuously confessing their insufficiency) there miracles succeed in
   their vacancy.

   Lord, if only wooden obstacles (such as can be removed by might of man)
   hindered our hope of peace, the arm of flesh might relieve us. But
   alas! they are iron obstructions, as come not within human power or
   policy to take away. No proud flesh shall therefore presumptuously
   pretend to any part of the praise, but ascribe it solely to thyself, if
   now thou shouldst be pleased, after seven years' hard apprenticeship in
   civil wars, miraculously to burn our indentures, and restore us to our
   former liberty.
     __________________________________________________________________

  IX. MILITARY MOURNING.

   SOME may wonder at the strange incoherence in the words and actions, 2
   Sam. i. 17:

   And David lamented with this lamentation over Saul and over Jonathan
   his son: also he bade them teach the children of Judah the use of the
   bow.

   But the connection is excellent. For that is the most soldier-like
   sorrow, which in midst of grief can give order for revenge on such as
   have slain their friends.

   Our general fast was first appointed to bemoan the massacre of our
   brethren in Ireland. But it is in vain to have a finger in the eye, if
   we have not also a sword in the other hand; such tame lamenting of lost
   friends is but lost lamentation. We must bend our bows in the camp, as
   our knees in the churches, and second our posture of piety with martial
   provisions.
     __________________________________________________________________

  X. NO STOOL OF WICKEDNESS.

   SOMETIMES I have disputed with myself, which of the two was most
   guilty, David, who said in haste, All men are liars, [Psalm cxvi. 11.]
   or that wicked man who sat and spake against his brother, and slandered
   his own mother's son. [Psalm l. 20.]

   David seems the greater offender; for mankind might have an action of
   defamation against him, yea, he might justly be challenged for giving
   all men the lie. But mark, David was in haste, he spake it in transitu,
   when he was passing, or rather posting by; or if you please, not David,
   but David's haste rashly vented the words. Whereas the other sat, a
   sad, solemn, serious, premeditate, deliberate posture, his malice had a
   full blow, with a steady hand, at the credit of his brother. Not to say
   that sat carries with it the countenance of a judicial proceeding, as
   if he made a session or bench-business thereof, as well condemning, as
   accusing unjustly.

   Lord, pardon my cursory, and preserve me from sedentary sins. If in
   haste or heat of passion I wrong any, give me at leisure to ask thee
   and them forgiveness. But O let me not sit by it, studiously to plot or
   project mischief to any out of malice prepense. To shed blood in cool
   blood, is blood with a witness.
     __________________________________________________________________

  XI. BY DEGREES.

   SEE by what stairs wicked Ahaz [2 Kings xvi.] did climb up to the
   height of profaneness.

   First, he saw an idolatrous altar at Damascus. [Ibid. ver. 10.] Our
   eyes, when gazing on sinful objects, are out of their calling and God's
   keeping.

   Secondly, he liked it. There is a secret fascination in superstition,
   and our souls are soon bewitched with the gaudiness of false service
   from the simplicity of God's worship.

   Thirdly, he made the like to it. [Ibid. ver. 11.] And herein Uriah the
   priest (patron and chaplain well met) was the midwife to deliver the
   mother altar of Damascus of a babe, like unto it, at Jerusalem.

   Fourthly, he sacrificed on it. [Ibid. ver. 13.] What else could be
   expected, but that, when he had tuned this new instrument of idolatry,
   he would play upon it.

   Fifthly, he commanded the people to do the like. [Ibid. ver. 15.] Not
   content to confine it to his personal impiety.

   Lastly, he removed God's altar away. That venerable altar, by Divine
   appointment peaceably possessed of the place for two hundred years and
   upwards, must now be violently ejected by a usurping upstart.

   No man can be stark naught at once. Let us stop the progress of sin in
   our soul at the first stage, for the farther it goes, the faster it
   will increase.
     __________________________________________________________________

  XII. THE BEST BED-MAKER.

   WHEN a good man is ill at ease, God promiseth to make all his bed in
   his sickness. [Psalm xli. 3.] Pillow, bolster, head, feet, sides, all
   his bed. Surely that God who made him knows so well his measure and
   temper, as to make his bed to please him. Herein his art is excellent,
   not fitting the bed to the person, but the person to the bed, infusing
   patience into him.

   But O, how shall God make my bed, who have no bed of mine own to make?
   Thou fool, he can make thy not having a bed to be a bed unto thee. When
   Jacob slept on the ground, who would not have had his hard lodging,
   therewithal to have his heavenly dream? [Gen. xxviii. 12.] Yea, the
   poor woman in Jersey, [21] which, in the reign of Queen Mary, was
   delivered of a child as she was to be burnt at the stake, may be said
   to be brought to bed in the fire. Why not? if God's justice threatened
   to cast Jezebel into a bed of fire, [Rev. ii. 22.] why might not his
   mercy make the very flames a soft bed to that his patient martyr?
     __________________________________________________________________

   [21] Fox's Martyrs, vol. 3.
     __________________________________________________________________

  XIII. WHEN BEGUN, ENDED.

   THE Scripture giveth us a very short account of some battles, as if
   they were flights without fights, and the armies parted as soon as met,
   as Gen. xiv. 10; 1 Sam. xxxi. 1; 2 Chron. xxv. 22.

   Some will say the spirit gives in only the sum of the success, without
   any particular passages in achieving it. But there is more in it that
   so little is said of the fight. For some time the question of the
   victory is not disputed at all, but the bare propounding decides it.
   The stand of pikes, ofttimes no stand, and the footmen so fitly called
   as making more use of their feet than their hands. And when God sends a
   qualm of fear over the soldiers' hearts, it is not all the skill and
   valour of their commanders can give them a cordial.

   Our late war hath given us some instances hereof. Yet let not men tax
   their armies for cowardice, it being probable that the badness of such
   as stayed at home of their respective sides had such influence on those
   in field, that soldiers' hearts might be fear-broken by the score of
   their sins who were no soldiers.
     __________________________________________________________________

  XIV. TOO LATE, TOO LATE.

   THE elder brother laid a sharp and true charge against his brother
   prodigal, for his riot and luxury. [Luke xv. 29.] This nothing affected
   his father; the mirth, meat, music at the feast, was, notwithstanding,
   no whit abated. Why so? Because the elder brother was the younger in
   this respect, and came too late. The other had got the speed of him,
   having first accused himself (nine verses before), and already obtained
   his pardon.

   Satan (to give him his due) is my brother, and my elder by creation.
   Sure I am, he will be my grievous accuser. I will endeavour to prevent
   him, first condemning myself to God my father. So shall I have an act
   of indemnity before he can enter his action against me.
     __________________________________________________________________

  XV. LAWFUL STEALTH.

   I FIND two (husband and wife) both stealing, and but one of them guilty
   of felony. And Rachel had stolen the images that were her father's,
   [Gen. xxxi. 19.] and Jacob stole away unawares to Laban the Syrian. In
   the former a complication of theft, lying, sacrilege, and idolatry; in
   the latter no sin at all. For what our conscience tells us is lawful,
   and our discretion dangerous, it is both conscience and discretion to
   do it with all possible secrecy. It was as lawful for Jacob in that
   case privately to steal away, as it is for that man who finds the
   sunshine too hot for him, to walk in the shade.

   God keep us from the guilt of Rachel's stealth. But for Jacob's
   stealing away, one may confess the fact, but deny the fault therein.
   Some are said to have gotten their life for a prey, if any, in that
   sense, have preyed on (or, if you will, plundered) their own liberty,
   stealing away from the place where they conceived themselves in danger,
   none can justly condemn them.
     __________________________________________________________________

  XVI. TEXT IMPROVED.

   I HEARD a preacher take for his text: Am not I thine ass, upon which
   thou hast ridden ever since I was thine unto this day? was I ever wont
   to do so unto thee? [Num. xxii. 30.] I wondered what he would make
   thereof, fearing he would starve his auditors for want of matter. But
   hence he observed:--

   1. The silliest and simplest, being wronged, may justly speak in their
   own defence.

   2. Worst men have a good title to their own goods. Balaam a sorcerer;
   yet the ass confesseth twice he was his.

   3. They who have done many good offices, and fail in one, are often not
   only unrewarded for former service, but punished for that one offence.

   4. When the creatures, formerly officious to serve us, start from their
   wonted obedience, (as the earth to become barren, and air
   pestilential,) man ought to reflect on his own sin as the sole cause
   thereof.

   How fruitful are the seeming barren places of Scripture. Bad ploughmen,
   which make balks of such ground. Wheresoever the surface of God's word
   doth not laugh and sing with corn, there the heart thereof within is
   merry with mines, affording, where not plain matter, hidden mysteries.
     __________________________________________________________________

  XVII. THE ROYAL BEARING.

   GOD is said to have brought the Israelites out of Egypt on eagles'
   wings. [Exod. xix. 4.] Now eagles, when removing their young ones, have
   a different posture from other fowl, proper to themselves, (fit it is
   that there should be a distinction betwixt sovereign and subjects,)
   carrying their prey in their talons, but young ones on their backs, so
   interposing their whole bodies betwixt them and harm. The old eagle's
   body is the young eagle's shield, and must be shot through before her
   young ones can be hurt.

   Thus God, in saving the Jews, put himself betwixt them and danger.
   Surely God, so loving under the Law, is no less gracious in the Gospel:
   our souls are better secured, not only above his wings, but in his
   body; your life is hid with Christ in God. [Colos. iii. 3.] No fear
   then of harm; God first must be pierced before we can be prejudiced.
     __________________________________________________________________

  XVIII. NONE TO HIM.

   IT is said of our Saviour, his fan is in his hand. [Matth. iii. 12.]
   How well it fits him, and he it! Could Satan's clutches snatch the fan,
   what work would he make! He would fan as he doth winnow, [Luke xxii.
   31.] in a tempest, yea, in a whirlwind, and blow the best away. Had man
   the fan in his hand, especially in these distracted times, out goes for
   chaff all opposite to the opinions of his party. Seeming sanctity will
   carry it away from such, who, with true but weak grace, have ill
   natures and eminent corruptions.

   There is a kind of darnel, called lolium murinum, because so
   counterfeiting corn, that even the mice themselves (experience should
   make them good tasters) are sometimes deceived therewith. Hypocrites in
   like manner so act holiness, that they pass for saints before men,
   whose censures often barn up the chaff, and burn up the grain.

   Well then! Christ for my share. Good luck have he with his honour. The
   fan is in so good a hand it cannot be mended. Only his hand who knows
   hearts is proper for that employment.
     __________________________________________________________________

  XIX. HUMILITY.

   IT is a strange passage, Rev. vii. 13, 14: And one of the elders
   answered, saying unto me, What are these who are arrayed in white
   robes? and whence came they? And I said unto him, Sir, thou knowest.
   And he said unto me, These are they who have come out of great
   tribulation, &c.

   How comes the elder, when asking a question, to be said to answer? On
   good reason: for his query in effect was a resolution. He asked St.
   John, not because he thought he could, but knew he could not answer;
   that John's ingenuous confession of his ignorance might invite the
   elder to inform him.

   As his question is called an answer, so God's commands are grants. When
   he enjoins us, Repent, believe, it is only to draw from us a free
   acknowledgment of our impotency to perform his commands. This
   confession being made by us, what he enjoins he will enable us to do.
   Man's owning his weakness is the only stock for God thereon to graft
   the grace of his assistance.
     __________________________________________________________________
     __________________________________________________________________

MEDITATIONS ON THE TIMES.
     __________________________________________________________________

  I. NAME-GENERAL.

   EBER had a son born in the days when the earth was divided. [Gen. x.
   25.] Conceive we it just after the confusion of tongues, when mankind
   was parcelled out into several colonies. Wherefore Eber, to perpetuate
   the memory of so famous an accident happening at the birth of his son,
   called him Peleg, which in the Hebrew tongue signifieth partition, or
   division.

   We live in a land and age of dissension. Counties, cities, towns,
   villages, families, all divided in opinions, in affections. Each man
   almost divided from himself, with fears and distractions. Of all the
   children born in England within these last five years, and brought to
   the font (or, if that displease, to the basin) to be baptized, every
   male may be called Peleg, and female Palgah, in the sad memorial of the
   time of their nativity.
     __________________________________________________________________

  II. WOFUL WEALTH.

   BARBAROUS is the custom of some English people on the seaside to prey
   on the goods of poor shipwrecked merchants. But more devilish in their
   design, who make false fires to undirect seamen in a tempest, that
   thereby from the right road they may be misled into danger and
   destruction.

   England hath been tossed with a hurricane of a civil war. Some men are
   said to have gotten great wealth thereby. But it is an ill leap when
   men grow rich per saltum, taking their rise from the miseries of a
   land, to which their own sins have contributed their share. Those are
   far worse (and may not such be found?) who, by cunning insinuations,
   and false glossings, have, in these dangerous days, trained and
   betrayed simple men into mischief.

   Can their pelf prosper, not got by valour or industry, but deceit?
   surely it cannot be wholesome, when every morsel of their meat is mummy
   (good physic but bad food), made of the corses of men's estates. Nor
   will it prove happy, it being to be feared, that such who have been
   enriched with other men's ruins will be ruined by their own riches. The
   child of ten years is old enough to remember the beginning of such
   men's wealth, and the man of threescore and ten is young enough to see
   the ending thereof.
     __________________________________________________________________

  III. A NEW PLOT.

   WHEN Herod had beheaded John the Baptist, some might expect that his
   disciples would have done some great matter in revenge of their
   master's death. But see how they behave themselves. And his disciples
   came and took up the body and buried it, and went and told Jesus. And
   was this all? and what was all this? Alas, poor men, it was some solace
   to their sorrowful souls that they might lament their loss to a fast
   friend, who, though for the present unable to help, was willing to pity
   them.

   Hast thou thy body unjustly imprisoned, or thy goods violently
   detained, or thy credit causelessly defamed? I have a design whereby
   thou shalt revenge thyself, even go and tell Jesus. Make to him a plain
   and true report of the manner and measure of thy sufferings: especially
   there being a great difference betwixt Jesus then clouded in the flesh,
   and Jesus now shining in glory, having now as much pity and more power
   to redress thy grievances. I know it is counted but a cowardly trick
   for boys, when beaten but by their equals, to cry that they will tell
   their father. But, during the present necessity, it is both the best
   wisdom and valour, even to complain to thy Father in heaven, who will
   take thy case into his serious consideration.
     __________________________________________________________________

  IV. PROVIDENCE.

   MARVELLOUS is God's goodness in preserving the young ostriches. For the
   the old one leaveth her eggs in the earth, and warmeth them in the
   dust, forgetting that the foot may crush them, or that the wild beast
   may break them. [Job xxxix. 14, 15.] But Divine Providence so disposeth
   it, that the bare nest hatcheth the eggs, and the warmth of the sandy
   ground discloseth them.

   Many parents, which otherwise would have been loving pelicans, are by
   these unnatural wars forced to be ostriches to their own children,
   leaving them to the narrow mercy of the wide world. I am confident that
   these orphans (so may I call them whilst their parents are alive) shall
   be comfortably provided for, when worthy master Samuel Hern, famous for
   his living, preaching, and writing, lay on his death-bed, (rich only in
   goodness and children,) his wife made much womanish lamentation, what
   should hereafter become of her little ones: Peace, sweet heart, said
   he, that God who feedeth the ravens will not starve the Herns. [Psalm
   cxlvii. 9] A speech censured as light by some, observed by others as
   prophetical, as, indeed, it came to pass that they were well disposed
   of. Despair not, therefore, O thou parent, of God's blessing, for
   having many of his blessings, a numerous offspring. But depend on his
   providence for their maintenance: find thou but faith to believe it, he
   will find means to effect it.
     __________________________________________________________________

  V. COALS FOR FAGOT. [22]

   IN the days of King Edward the Sixth, when Bonner was kept in prison,
   reverend Ridley having his bishopric of London, would never go to
   dinner at Fulham without the company of Bonner's mother and sister;
   [23] the former always sitting in a chair at the upper end of the
   table; these guests were as constant as bread and salt at the board, no
   meal could be made without them.

   O the meekness and mildness of such men as must make martyrs! Active
   charity always goes along with passive obedience.

   How many ministers' wives and children now-a-days are outed of house
   and home, ready to be starved! How few are invited to their tables who
   hold the sequestrations of their husbands' or fathers' benefices! Yea,
   many of them are so far from being bountiful, that they are not just,
   denying or detaining from those poor souls that pittance which the
   Parliament hath allotted for their maintenance.
     __________________________________________________________________

   [22] Prov.xxv. 22.

   [23] Fox's Martyrol. vol. iii. p. 432.
     __________________________________________________________________

  VI. FUGITIVES OVERTAKEN.

   THE city of Geneva is seated in the marches of several dominions,
   France, Savoy, Switzerland; now it is a fundamental law in that
   signiory, to give free access to all offenders, yet so as to punish
   their offence according to the custom of that place wherein the fault
   was committed. This necessary severity doth sweep their state from
   being the sink of sinners, the rendezvous of rogues, and headquarters
   of all malefactors, which otherwise would fly thither in hope of
   indemnity. Herein I highly approve the discipline of Geneva.

   If we should live to see churches of several governments permitted in
   England, it is more than probable that many offenders, not out of
   conscience, but to escape censures, would fly from one congregation to
   another. What Nabal said sullenly and spitefully, [1 Sam. xxv. 10.] one
   may sadly foresee and foresay of this land, Many servants now-a-days
   will break every man from his master; many guilty persons, abandoning
   that discipline under which they were bred and brought up, will shift
   and shelter themselves under some new model of government. Well were it
   then if every man, before he be admitted a member of a new
   congregation, do therein first make satisfaction for such scandalous
   sins whereof he stands justly charged in that church which he deserted.
   This would conduce to the advancing of virtue and the retrenching of
   notorious licentiousness.
     __________________________________________________________________

  VII. BOTH AND NEITHER.

   A CITY was built in Germany upon the river Weser, by Charles the
   Emperor and Vuidekind first Christian Duke of Saxony; and because both
   contributed to the structure thereof, it was called Mine-thine [24] (at
   this day, by corrupt pronunciation, Minden), to show the joint interest
   both had in the place. Send, Lord, in thy due time, such a peace in
   this land as prince and people may share therein; that the sovereign
   might have what he justly calls mine, his lawful prerogative: and leave
   to the subjects their propriety. Such may be truly termed an
   accommodation which is ad commodum utriusque,--for the benefit of both
   parties concerned therein.
     __________________________________________________________________

   [24] Munster's Cosmog. lib. iii. cap. 450.
     __________________________________________________________________

  VIII. FED WITH FASTING.

   THE salmon may pass for the riddle of the river. The oldest fisherman
   never, as yet, met with any meat in the maw thereof, thereby to
   advantage his conjecture on what bill of fare that fish feedeth. It
   eats not flies with the perch, nor swallows worms with the roach, nor
   sucketh dew with oysters, nor devoureth his fellow fishes with the
   pike: what hath it in the water but the water? yet salmons grow great,
   and very fat in their season.

   How do many (exiles in their own country) subsist now-a-days of
   nothing, and wandering in a wilderness of want (except they have manna
   miraculously from heaven) they have no meat on earth from their own
   means. At what ordinary, or rather extraordinary, do they diet, that
   for all this have cheerful faces, light hearts, and merry countenances?
   Surely some secret comfort supports their souls. Such never desire but
   to make one meal all the days of their lives on the continual feast of
   a good conscience. [Prov. xv. 15.] The fattest capons yield but sad
   merrythoughts to the greedy glutton in comparison of those delightful
   dainties which this dish daily affords such as feed upon it.
     __________________________________________________________________

  IX. BARE IN FAT PASTURE.

   FORESTERS have informed me, that outlodging deer are seldom seen to be
   so fat as those which keep themselves within the park. Whereof they
   assign this reason: that those stragglers, though they have more ground
   to range over, more grass and grain to take their repast upon, yet they
   are in constant fear, as if conscious that they are trespassers, being
   out of the protection, because out of the pale of the park. This makes
   their eyes and ears always to stand sentinels for their mouths, lest
   the master of the ground pursue them for the damage done unto him.

   Are there any which unjustly possess the houses of others? Surely such
   can never with quiet and comfort enjoy either their places or
   themselves. They always listen to the least noise of news, suspecting
   the right owner should be re-estated, whose restitution of necessity
   infers the other's ejection. Lord, grant that though my means be never
   so small, grant they may be my means, not wrongfully detained from
   others having a truer title unto them.
     __________________________________________________________________

  X. MUCH GOOD DO YOU.

   ONE Nicias, a philosopher, having his shoes stolen from him, May they,
   said he, fit his feet that took them away. [25] A wish at the first
   view very harmless, but there was that in it which poisoned his charity
   into a malicious revenge. For he himself had hurled or crooked feet, so
   that in effect he wished the thief to be lame.

   Whosoever hath plundered me of my books and papers, I freely forgive
   him; and desire he may fully understand and make good use thereof,
   wishing him more joy of them than he hath right to them. Nor is there
   any snake under my herbs, nor have I (as Nicias) any reservation, or
   latent sense to myself, but from my heart do desire, that to all
   purposes and intents my books may be beneficial unto him. Only
   requesting him, that one passage hi his (lately my) Bible [namely, Eph.
   iv. 28] may be taken into his serious consideration.
     __________________________________________________________________

   [25] Plutarch's Morals.
     __________________________________________________________________

  XI. THE USE OF THE ALPHABET.

   THERE was, not long since, a devout but ignorant Papist dwelling in
   Spain. He perceived a necessity of his own private prayers to God,
   besides the Pater Nosters, Ave Marias, &c., used of course in the
   Romish Church. But so simple was he, that how to pray he knew not. Only
   every morning, humbly bending his knees, and lifting up his eyes and
   hands to heaven, he would deliberately repeat the alphabet. And now,
   said he, O good God, put these letters together to spell syllables, to
   spell words, to make such sense as may be most to thy glory and my
   good.

   In these distracted times I know what generals to pray for. God's
   glory, truth, and peace, his Majesty's honour, privileges of
   Parliament, liberty of subjects, &c. But when I descend to particulars,
   when, how, by whom I should desire these things to be effected, I may
   fall to that poor pious man's A, B, C, D, E, &c.
     __________________________________________________________________

  XII. THE GOOD EFFECT OF A BAD CAUSE.

   GOD, in the Levitical law, gave reward to the woman causelessly
   suspected of her jealous husband, that the bitter water, which she was
   to drink in the priest's presence, should not only do her no harm, but
   also procure her children, if barren before; [Numb. v. 28.] that water
   (drunk by her to quench the fire of her husband's jealousy) proved like
   the spa unto her, so famous for causing fruitfulness. Thus her
   innocence was not only cleared but crowned.

   His gracious Majesty hath been suspected to be popishly inclined. A
   suspicion like those mushrooms which Pliny recounts amongst the
   miracles in nature, because growing without a root. [26] Well, he hath
   past his purgation, a bitter morning's draught hath he taken down for
   many years together.

   See the operation thereof; his constancy in the Protestant religion
   hath not only been assured to such who unjustly were jealous of him,
   but also, by God's blessing, he daily grows greater in men's hearts,
   pregnant with the love and affection of his subjects.
     __________________________________________________________________

   [26] Nat. Hist. lib. xix. cap. 2.
     __________________________________________________________________

  XIII. THE CHILD-MAN.

   JOHN GERSON, the pious and learned Chancellor of Paris, beholding and
   bemoaning the general corruption of his age, in doctrine and manners,
   was wont to get a choir of little children about him, and to entreat
   them to pray to God in his behalf. [27] Supposing their prayers least
   denied with sin, and most acceptable to Heaven.

   Men now-a-days are so infected with malice, that little children are
   the best chaplains to pray for their parents. But O, where shall such
   be found, not resenting of the faults and factions of their fathers?
   Gerson's plot will not take effect, I will try another way.

   I will make my address to the holy child Jesus, [Acts iv. 27.] so is he
   styled even when glorified in heaven; not because he is still under age
   (like Popish pictures, placing him in his mother's arms, and keeping
   him in his constant infancy), but because with the strength and
   perfection of a man he hath the innocency and humility of a child; him
   only will I employ to intercede for me.
     __________________________________________________________________

   [27] In his Life, juxta finem.
     __________________________________________________________________

  XIV. WORSE BEFORE BETTER.

   STRANGE was the behaviour of our Saviour toward his beloved Lazarus;
   informed by a messenger of his sickness, he abode two days still in the
   place where he was. [John xi. 6.] Why so slow? bad sending him on a
   dying man's errands. But the cause was, because Lazarus was not bad
   enough for Christ to cure, intending not to recover him from sickness,
   but revive him from death, to make the glory of the miracle greater.

   England doth lie desperately sick of a violent disease in the bowels
   thereof. Many messengers we despatch (monthly fasts, weekly sermons,
   daily prayers) to inform God of our sad condition. He still stays in
   the same place, yea, which is worse, seems to go backward, for every
   day less likelihood, less hope of help. May not this be the reason,
   that our land must yet be reduced to more extremity, that God may have
   the higher honour of our deliverance?
     __________________________________________________________________

  XV. ALL SIN, ALL SUFFER.

   THE mariners that guided the ship in the tempest, Acts xxvii. 30-32,
   had a design for their own safety with the ruin of the rest; intending
   (under pretence of casting out an anchor) to escape in a boat by
   themselves. But the soldiers prevented their purpose, and cut off the
   cord of the boat, and let it fall into the sea. One and all: all sink,
   or all save. Herein their martial law did a piece of exemplary justice.

   Do any intend willingly (without special cause) to leave the land, so
   to avoid that misery which their sins, with others, have drawn upon it;
   might I advise them, bettermourn in, than move out of sad Zion. Hang
   out the scarlet lace at the casement [Jos. chap. ii.] (eyes made red
   with sorrow for sin), but slide not down out of the window without
   better warrant. But if they be disposed to depart, and leave their
   native soil, let them take heed their fly-boat meets not with such
   soldiers as will send them back, with shame and sorrow, into the ship
   again.
     __________________________________________________________________

  XVI. EAT WORTHILY.

   SAUL, being in full pursuit of the flying Philistines, made a law that
   no Israelite should eat until evening. [1 Sam. xiv. 24.] But it was the
   judgment of Jonathan, that the army, if permitted to eat, had done
   greater execution on their enemies. For time so lost was gained, being
   laid out in the necessary refection of their bodies.

   Yea, mark the issue of their long fasting. The people at night, coming
   with ravenous appetites, did eat the flesh with the blood, to the
   provoking of God's anger. [Ibid. ver. 32.]

   Many English people, having conquered some fleshly lusts which fight
   against their souls, were still chasing them, in hope finally to subdue
   them. Was it a pious or a politic design to forbid such the receiving
   of the sacrament, their spiritual food?

   I will not positively conclude that such, if suffered to strengthen
   themselves with that heavenly repast, had thereby been enabled more
   effectually to cut down their corruptions. Only two things I will
   desire.

   First, that such Jonathans who, by breaking this custom, have found
   benefit to themselves, may not be condemned by others. Secondly, I
   shall pray that two hungry years make not the third a glutton. That
   communicants, two twelvemonths together forbidden the Lord's Supper,
   come not (when admitted thereunto) with better stomach than heart, more
   greediness than preparation.
     __________________________________________________________________

  XVII. DEVOTIONS DUPLICATE.

   WHEN the Jewish Sabbath, in the primitive times, was newly changed into
   the Christian's Lord's day, many devout people twisted both together in
   their observation, abstaining from servile works, and keeping both
   Saturday and Sunday wholly for holy employments.

   During these civil wars, Wednesday and Friday fasts have been appointed
   by different authorities. What harm had it been if they had been both
   generally observed.

   But alas! when two messengers, being sent together on the same errand,
   fall out and fight by the way, will not the work be worse done than if
   none were employed? In such a pair of fasts it is to be feared that the
   divisions of our affections rather would increase than abate God's
   anger against us.

   Two negatives make an affirmative. Days of humiliation are appointed
   for men to deny themselves and their sinful lusts. But do not our two
   fasts more peremptorily affirm and avouch our mutual malice and hatred?
   God forgive us, we have cause enough to keep ten, but not care enough
   to keep one monthly day of humiliation.
     __________________________________________________________________

  XVIII. LAW TO THEMSELVES.

   SOME sixty years since, in the University of Cambridge, it was solemnly
   debated betwixt the heads, to debar young scholars of that liberty
   allowed them in Christmas, as inconsistent with the discipline of
   students. But some grave governors maintained the good use thereof,
   because thereby in twelve days they may more discover the dispositions
   of scholars than in twelve months before. That is a vigilant virtue
   indeed, which would be early up at prayers and study, when all
   authority to punish lay asleep.

   Vice, these late years, hath kept open house in England. Welcome all
   comers without any examination. No penance for the adulterer, stocks
   for the drunkard, whip for the petty larcener, brand for the felon,
   gallows for the murderer.

   God all this time tries us as he did Hezekiah, that he might know all
   that is in our hearts. [2 Chron. xxxii. 31.] Such as now are chaste,
   sober, just, true, show themselves acted with a higher principle of
   piety than the bare avoiding of punishment.
     __________________________________________________________________

  XIX. A NEW DISEASE.

   THERE is a disease of infants (and an infant disease, having scarcely
   as yet gotten a proper name in Latin) called the rickets; wherein the
   head waxeth too great, whilst the legs and lower parts wain too little.
   A woman in the west hath happily healed many, by cauterizing the vein
   behind the ear. How proper the remedy for the malady I engage not,
   experience ofttimes outdoing art, whilst we behold the cure easily
   effected, and the natural cause thereof hardly assigned.

   Have not many now-a-days the same sickness in their souls? their heads
   swelling to a vast proportion, and they wonderfully enabled with
   knowledge to discourse? But, alas! how little their legs, poor their
   practice, and lazy their walking in a godly conversation! Shall I say
   that such may be cured by searing the vein in their head, not to hurt
   their hearing, but hinder the itching of their ears.

   Indeed, his tongue deserves to be burnt that talks of searing the ears
   of others; for faith cometh by hearing. But I would have men not to
   hear few sermons, but hear more in hearing fewer sermons. Less
   preaching better heard (reader, lay the emphasis not on the word less,
   but on the word better) would make a wiser and stronger Christian,
   digesting the word from his heart to practise it in his conversation.
     __________________________________________________________________
     __________________________________________________________________

MEDITATIONS ON ALL KIND OF PRAYERS.
     __________________________________________________________________

  I. NEWLY AWAKED.

   BY the Levitical law, the firstling of every clean creature which
   opened the matrix was holy to God. [Exod. xxxiv. 19.] By the moral
   analogy thereof, this first glance of mine eyes is due to him. By the
   custom of this kingdom there accrueth to the landlord a fine and heriot
   from his tenant taking a farther estate in his lease. I hold from God
   this clay cottage of my body (a homely tenement, but may I in some
   measure be assured of a better before outed of this). Now, being raised
   from last night's sleep, I may seem to renew a life. What shall I pay
   to my landlord? even the best quick creature which is to be found on my
   barren copyhold, namely, the calves of my lips, praising him for his
   protection over me. More he doth not ask, less I cannot give; yea, such
   is his goodness and my weakness, that before I can give him thanks he
   giveth me to be thankful.
     __________________________________________________________________

  II. FAMILY PRAYER.

   LONG have I searched the Scriptures to find a positive precept
   enjoining, or precedent observing, daily prayer in a family; yet
   hitherto have found none proper for my purpose. Indeed I read that
   there was a yearly sacrifice offered at Bethlehem for the family of
   Jesse; [1 Sam. xx. 29.] but if hence we should infer household holy
   duties, others would conclude they should only be annual. And whereas
   it is said, Pour out thine indignation on the heathen, and on the
   families which have not called on thy name; the word taken there in a
   large acceptation reproveth rather the want of national, than
   domestical service of God.

   But let not profaneness improve itself, or censure family prayer for
   will-worship, as wanting a warrant in God's word. For where God
   enjoineth a general duty, as to serve and fear him, there all
   particular means (whereof prayer a principal) tending thereunto are
   commanded. And surely the pious households of Abraham, [Gen. xviii.
   19.] Joshua, [Josh. xxiv. 15.] and Cornelius, [Acts x. 2.] had some
   holy exercises to themselves, as broader than their personal devotion,
   so narrower than the public service, just adequate to their own private
   family.
     __________________________________________________________________

  III. SELF WITHOUT OTHER SELF.

   SOME loving wife may perchance be (though not angry with) grieved at
   her husband for excluding her from his private prayers; thus thinking
   with herself, Must I be discommuned from my husband's devotion? what,
   several closet-chapels for those of the same bed and board? Are not our
   credits embarked in the same bottom, so that they swim or sink
   together? May I not be admitted an auditor at his petitions, were it
   only to say Amen thereunto?

   But let such a one seriously consider what the prophet saith: The
   family of the house of David apart, and their wives apart; the family
   of the house of Nathan apart, and their wives apart. [Zech. xii. 12.]
   Personal private faults must be privately confessed. It is not meet she
   should know all the bosom sins of him in whose bosom she lieth.
   Perchance being now offended for not hearing her husband's prayers, she
   would be more offended if she heard them. Nor hath she just cause to
   complain, seeing herein Nathan's wife is equal with Nathan himself;
   what liberty she alloweth is allowed her, and may as well as her
   husband claim the privilege privately and apart to pour forth her soul
   unto God in her daily devotions.

   Yet man and wife at other times ought to communicate in their prayers,
   all other excluded.
     __________________________________________________________________

  IV. GROANS.

   HOW comes it to pass that groans made in men by God's spirit cannot be
   uttered? I find two reasons thereof. First, because those groans are so
   low and little, so faint, frail, and feeble, so next to nothing, these
   still-born babes only breathe without crying.

   Secondly, because so much diversity, yea, contrariety of passion, is
   crowded within the compass of a groan, they are stayed from being
   expressive, and the groans become unutterable.

   How happy is their condition who have God for their interpreter? who
   not only understands what they do, but what they would say. Daniel
   could tell the meaning of the dream which Nebuchadnezzar had forgotten.
   God knows the meaning of those groans which never as yet knew their own
   meaning, and understands the sense of those sighs which never
   understood themselves.
     __________________________________________________________________

  V. EJACULATIONS, THEIR USE.

   EJACULATIONS are short prayers darted up to God on emergent occasions.
   If no other artillery had been used these last seven years in England,
   I will not affirm more souls had been in heaven, but fewer corses had
   been buried in earth. O that with David we might have said, My heart is
   fixed, [Psalm lvii. 7.] being less busied about fixing of muskets.

   The principal use of ejaculations is against the fiery darts of the
   Devil. [Ephes. vi. 16.] Our adversary injects (how he doth it God
   knows, that he doth it we know) bad motions into our hearts, and that
   we may be as nimble with our antidotes as he with his poisons, such
   short prayers are proper and necessary. In barred havens, so choked up
   with the envious sands, that great ships, drawing many feet of water,
   cannot come near, lighter and lesser pinnaces may freely and safely
   arrive. When we are time-bound, place-bound, or person-bound, so that
   we cannot compose ourselves to -make a large solemn prayer, this is the
   right instant for ejaculations, whether orally uttered, or only poured
   forth inwardly in the heart.
     __________________________________________________________________

  VI. THEIR PRIVILEGE.

   EJACULATIONS take not up any room in the soul. They give liberty of
   callings, so that at the same instant one may follow his proper
   vocation. The husbandman may dart forth an ejaculation, and not make a
   balk the more. The seaman nevertheless steer his ship right in the
   darkest night. Yea, the soldier at the same time may shoot out his
   prayer to God, and aim his pistol at his enemy, the one better hitting
   the mark for the other.

   The field wherein bees feed is no whit the barer for their biting; when
   they have taken their full repast on flowers or grass, the ox may feed,
   the sheep fat, on their reversions. The reason is because those little
   chemists distil only the refined part of the flower, leaving the
   grosser substance thereof. So ejaculations bind not men to any bodily
   observance, only busy the spiritual half, which maketh them consistent
   with the prosecution of any other employment.
     __________________________________________________________________

  VII. EXTEMPORARY PRAYERS.

   IN extemporary prayer, what men most admire God least regardeth.
   Namely, the volubility of the tongue. Herein a Tertullus may equal, yea
   exceed, Saint Paul himself, whose speech was but mean. [2 Cor. x. 10.]
   O, it is the heart keeping time and tune with the voice which God
   listeneth unto. Otherwise the nimblest tongue tires, and loudest voice
   grows dumb, before it comes half-way to heaven. Make it, said God to
   Moses, in all things like the pattern in the mount. [Heb. viii. 5.]
   Only the conformity of the words with the mind, mounted up in heavenly
   thoughts, is acceptable to God. The gift of extemporary prayer, ready
   utterance, may be bestowed on a reprobate, but the grace thereof
   (religious affections) is only given to God's servants.
     __________________________________________________________________

  VIII. THEIR CAUSELESS SCANDAL.

   SOME lay it to the charge of extemporary prayers, as if it were a
   diminution to God's majesty to offer them unto him, because (alluding
   to David's expression to Oman the Jebusite) [2 Sam. xxiv. 24.] they
   cost nothing, but come without any pains or industry to provide them. A
   most false aspersion.

   Surely preparation of the heart (though not premeditation of every
   word) is required thereunto. And grant the party praying at that very
   instant fore-studieth not every expression, yet surely he hath formerly
   laboured with his heart and tongue too, before he attained that
   dexterity of utterance properly and readily to express himself. Many
   hours in night no doubt he is waking, and was by himself practising
   Scripture phrase, and the language of Canaan, whilst such as censure
   him for his laziness were fast asleep in their beds.

   Suppose one should make an entertainment for strangers with flesh,
   fish, fowl, venison, fruit, all out of his own fold, field, ponds,
   park, orchard, will any say that this feast cost him nothing who made
   it? Surely, although all grew on the same, and for the present he
   bought nothing by the penny, yet he, or his ancestors for him, did at
   first dearly purchase these home accommodations, whence that this
   entertainment did arise.

   So the party who hath attained the faculty and facility of extemporary
   prayer (the easy act of a laborious habit), though at the instant not
   appearing to take pains, hath been formerly industrious with himself,
   or his parents with him (in giving him pious education), or else he had
   never acquired so great perfection, seeing only long practice makes the
   pen of a ready writer.
     __________________________________________________________________

  IX. NIGHT PRAYER.

   DEATH in Scripture is compared to sleep. Well then may my night prayer
   be resembled to making my will. I will be careful not to die intestate;
   as also not to defer my will-making till I am not compos mentis, till
   the lethargy of drowsiness seize upon me.

   But, being in perfect memory, I bequeath my soul to God; the rather
   because I am sure the Devil will accuse me when sleeping. O the
   advantage of spirits above bodies! If our clay cottage be not cooled
   with rest, the roof falls afire. Satan hath no such need: the night is
   his fittest time. [Rev. xii. 10.] Thus man's vacation is the term for
   the beasts of the forest, they move most whilst he lies quiet in his
   bed.

   Lest, therefore, whilst sleeping I be outlawed for want of appearance
   to Satan's charge, I commit my cause to him who neither slumbers nor
   sleeps: Answer for me, O my God.
     __________________________________________________________________

  X. A NOCTURNAL.

   DAVID, surveying the firmament, brake forth into this consideration:
   When I consider the heavens, the work of thy fingers; the moon and the
   stars, which thou hast created; what is man, &c. [Psalm viii. 3.]

   How cometh he to mention the moon and stars, and omit the sun? The
   other being but his pensioners, shining with that exhibition of light
   which the bounty of the sun allots them.

   It is answered, This was David's night meditation, when the sun,
   departing to the other world, left the lesser lights only visible in
   heaven; and as the sky is best beheld by day in the glory thereof, so
   it is best surveyed by night in the variety of the same.

   Night was made for man to rest in. But when I cannot sleep, may I with
   this psalmist entertain my waking with good thoughts. Not to use them
   as opium, to invite my corrupt nature to slumber, but to bolt out bad
   thoughts, which otherwise would possess my soul.
     __________________________________________________________________

  XI. SET PRAYERS.

   SET prayers are prescript forms of our own or other's composing; such
   are lawful for any, and needful for some to use.

   Lawful for any. Otherwise God would not have appointed the priest
   (presumed of themselves best able to pray) a form of blessing the
   people; nor would our Saviour have set us his prayer, which (as the
   town-bushel is the standard both to measure corn and other bushels by)
   is both a prayer in itself, and a pattern or platform of prayer. Such
   as accuse set forms to be pinioning the wings of the dove, will by the
   next return affirm, that girdles and garters, made to strengthen and
   adorn, are so many shackles and fetters, which hurt and hinder men's
   free motion.

   Needful for some. Namely, for such who as yet have not attained (what
   all should endeavour) to pray extempore by the spirit. But as little
   children, to whom the plainest and evenest room at first is a
   labyrinth, are so ambitious of going alone, that they scorn to take the
   guidance of a form or bench to direct them, but will adventure by
   themselves, though often to the cost of a knock and a fall. So many
   confess their weakness in denying to confess it, who, refusing to be
   beholden to a set form of prayer, prefer to say nonsense rather than
   nothing in their extempore expressions. More modesty, and no less
   piety, it had been for such men to have prayed longer with set forms,
   that they might pray better without them.
     __________________________________________________________________

  XII. THE SAME AGAIN.

   IT is no base and beggarly shift (arguing a narrow and necessitous
   heart), but a piece of holy and heavenly thrift, often to use the same
   prayer again. Christ's practice is my directory herein, who the third
   time said the same words. [Matth. xxvi. 44.]

   A good prayer is not like a stratagem in war, to be used but once. No,
   the oftener the better. The clothes of the Israelites, whilst they
   wandered forty years in the wilderness, never waxed old, as if made of
   perpetuano indeed. So a good prayer, though often used, is still fresh
   and fair in the ears and eyes of Heaven.

   Despair not then, thou simple soul, who hast no exchange of raiment,
   whose prayers cannot appear every day at Heaven's court in new clothes.
   Thou mayest be as good a subject, though not so great a gallant, coming
   always in the same suit. Yea, perchance the very same which was thy
   father's and grandfather's before thee, (a well-composed prayer is a
   good heir-loom in a family, and may hereditarily be descended to many
   generations,) but know thy comfort, thy prayer is well known to Heaven,
   to which it is a constant customer. Only add new, or new degrees of old
   affections thereunto, and it will be acceptable to God thus repaired,
   as if new erected.
     __________________________________________________________________

  XIII. MIXT PRAYERS.

   MIXT prayers are a methodical composition (no casual confusion) of
   extempore and premeditate prayers put together. Wherein the standers
   still are the same, and the essential parts (confession of sin, begging
   of pardon, craving grace for the future, thanking God for former
   favours, &c.), like the bones of the prayer, remain always unaltered.
   Whilst the movable petitions (like the flesh and colour of thy prayers)
   are added, abridged, or altered, as God's spirit adviseth and enableth
   us, according to the emergencies of present occasions.

   In the midland sea, galleys are found to be most useful, which partly
   run on the legs of oars, and partly fly with the wings of sails,
   whereby they become serviceable both in a wind and in a calm. Such the
   conveniency of mixt prayer, wherein infused and acquired graces meet
   together, and men partly move with the breath of the Holy Spirit,
   partly row on by their own industry. Such medley prayers are most
   useful, as having the steadiness of premeditate, and the activity of
   extemporary prayer joined together.
     __________________________________________________________________

  XIV. TAKE YOUR COMPANY ALONG.

   IT is no disgrace for such who have the gift and grace of extemporary
   prayer sometimes to use a set form, for the benefit and behoof of
   others. Jacob, though he could have marched on at a man's pace, yet was
   careful not to over-drive the children and ewes big with young. [Gen.
   xxxiii. 13.] Let ministers remember to bring up the rear in their
   congregations, that the meanest may go along with them in their
   devotions.

   God would have created the world extempore, in a moment, but was
   pleased (as I may say) to make it premeditately, in a set method of six
   days, not for his own ease, but our instruction, that our heads and
   hearts might the better keep pace with his hands, to behold and
   consider his workmanship.

   Let no man disdain to set his own nimbleness backward, that others may
   go along with him. Such degrading one's self is the quickest proceeding
   in piety, when men prefer the edification of others before their own
   credit and esteem.
     __________________________________________________________________

  XV. PRAYER MUST BE QUOTIDIAN.

   AMONGST other arguments enforcing the necessity of daily prayer, this
   not the least, that Christ enjoins us to petition for daily bread. New
   bread we know is best; and in a spiritual sense, our bread, though in
   itself as stale and mouldy as that of the Gibeonites, is every day new,
   because a new and hot blessing, as I might say, is daily begged, and
   bestowed of God upon it.

   Manna must daily be gathered, and not provisionally be hoarded up. God
   expects that men every day address themselves unto him, by petitioning
   him for sustenance.

   How contrary is this to the common practice of many. As camels in sandy
   countries are said to drink but once in seven days, and then in
   praesens, praeteritum, et futurum, for time past, present, and to come,
   so many fumble this, last, and next week's devotion all in a prayer.
   Yea, some defer all their praying till the last day.

   Constantine had a conceit, that because baptism washed away all sins,
   he would not be baptized till his death-bed, that so his soul might
   never lose the purity thereof, but immediately mount to heaven. But
   sudden death preventing him, he was not baptized at all, as some say,
   or only by an Arian bishop, as others affirm. If any erroneously, on
   the same supposition, put off their prayers to the last, let them take
   heed, lest long delayed, at last they prove either none at all or none
   in effect.
     __________________________________________________________________

  XVI. THE LORD'S PRAYER.

   IN this age we begin to think meanly of the Lord's prayer; O how basely
   may the Lord think of our prayers! Some will not forgive the Lord's
   prayer for that passage therein, as we forgive them that trespass
   against us.

   Others play the witches on this prayer. Witches are reported (amongst
   many other hellish observations, whereby they oblige themselves to
   Satan) to say the Lord's prayer backwards. Are there not many, who,
   though they do not pronounce the syllables of the Lord's prayer
   retrograde (their discretion will not suffer them to be betrayed to
   such a nonsense sin), yet they transpose it in effect, desiring their
   daily bread before God's kingdom come, preferring temporal benefits
   before heavenly blessings. O, if every one by this mark should be tried
   for a witch, how hard would it go with all of us! Lamiarum plena sunt
   omnia.
     __________________________________________________________________

  XVII. ALL BEST.

   AT the siege and taking of New Carthage in Spain, there was a
   dissension betwixt the soldiers, about the crown mural due to him who
   first footed the walls of the city. Two pretended to the crown: parts
   were taken, and the Roman army, siding in factions, was likely to fall
   foul, Plutarch in and mutually fight against itself. Scipio the general
   prevented the danger by providing two mural crowns, [28] giving one to
   each who claimed it, affirming that, on the examination of the proofs,
   both did appear to him at the same instant to climb the wall. O let us
   not set several kinds of prayers at variance betwixt themselves which
   of them should be most useful, most honorable. All are most excellent
   at several times, crown-groans, crown-ejaculations, crown-extemporary,
   crown-set, crown-mixed prayer; I dare boldly say, he that in some
   measure loves not all kind of lawful prayers, loves no kind of lawful
   prayers. For if we love God the Father, we can hate no ordinance, his
   child, though perchance an occasion may affect one above another.
     __________________________________________________________________

   [28] Plutarch in Scipio's Life, p. 187.
     __________________________________________________________________

  XVIII. ALL MANNER OF PRAYER.

   IT is an ancient stratagem of Satan, (yet still he useth it, still men
   are cheated by it,) to set God's ordinance at variance, as the
   disciples fell out amongst themselves, which of them should be the
   greatest. How hath the reader's pew been clashed against the preacher's
   pulpit, to the shaking almost of the whole church, whether that the
   word preached or read be most effectual to salvation. Also, whether the
   word preached or catechised be most useful. But no ordinance so abused
   as prayer. Prayer hath been set up against preaching, against
   catechising, against itself. Whether public or private, church or
   closet, set or extempore prayer be the best. See how St. Paul
   determines the controversy, pa'se proseuche, with all manner of prayer
   (so the Geneva translation) and supplication in the spirit. [Ephes. vi.
   18.] Preferring none, commending all lawful prayer to our practice.
     __________________________________________________________________

  XIX. TO GOD ALONE.

   AMONGST all manner of prayer to God, I find in Scripture neither
   promise, precept, nor precedent to warrant prayers to saints. And were
   there no other reason, this would encourage me to pray to Christ alone,
   because

   St. Paul struck Elimas blind; Christ made blind Bartimeus see. St.
   Peter killed Ananias and Sapphira with his word; Christ with his word
   revived dead Lazarus. The disciples forbade the Syrophoenician woman to
   call after Christ, Christ called unto her after they had forbidden her.
   All my Saviour's works are saving works, none extending to the death of
   mankind.

   Surely Christ, being now in heaven, hath not less goodness because he
   hath more glory, his bowels still yearn on us. I will therefore rather
   present my prayers to him who always did heal, than to those who
   sometimes did hurt. And though this be no convincing argument to
   Papists, it is a comfortable motive to Protestants. A good third, where
   so good firsts and seconds have been laid before.
     __________________________________________________________________
     __________________________________________________________________

OCCASIONAL MEDITATIONS.
     __________________________________________________________________

  I. LOVE AND ANGER.

   I SAW two children fighting together in the street. The father of the
   one passing by, fetched his son away and corrected him; the . other lad
   was left without any check, though both were equally faulty in the
   fray. I was half offended, that being guilty alike, they were not
   punished alike: but the parent would only meddle with him over whom he
   had an undoubted dominion, to whom he bare an unfeigned affection.

   The wicked sin, the godly smart most in this world. God singleth out
   his own sons, and beateth them by themselves; whom he loveth he
   chasteneth. [Heb. xii. 6.] Whilst the ungodly, preserved from
   affliction, are reserved for destruction. It being needless that their
   hair should be shaved with a hired razor, [Is. vii. 20.] whose heads
   are intended for the axe of divine justice. [Matth. iii. 10.]
     __________________________________________________________________

  II. UPWARDS, UPWARDS.

   HOW large houses do they build in London on little ground! Revenging
   themselves on the narrowness of their room with store of stories.
   Excellent arithmetic! from the root of one floor to multiply so many
   chambers. And though painful the climbing up, pleasant the staying
   there, the higher the healthfuller, with clearer light and sweeter air.

   Small are my means on earth. May I mount my soul the higher in heavenly
   meditations, relying on Divine Providence; He that fed many thousands
   with five loaves, [Matth. xiv. 17.] may feed me and mine with the fifth
   part of that one loaf, that once all mine. Higher, my soul! higher! In
   bodily buildings, commonly the garrets are most empty, but my mind, the
   higher mounted, will be the better furnished. Let perseverance to death
   be my uppermost chamber, the roof of which grace is the pavement of
   glory.
     __________________________________________________________________

  III. BEWARE, WANTON WIT.

   I SAW an indenture too fairly engrossed; for the writer (better
   scrivener than clerk) had so filled it with flourishes that it hindered
   my reading thereof; the wantonness of his pen made a new alphabet, and
   I was subject to mistake his dashes for real letters.

   What damage hath unwary rhetoric done to religion! Many an innocent
   reader hath taken Damascene and Theophilact at their word, counting
   their eloquent hyperboles of Christ's presence in the sacrament, the
   exact standards of their judgment, whence after ages brought in
   transubstantiation. Yea, from the Father's elegant apostrophes to the
   dead (lively pictures by hasty eyes may be taken for living persons),
   prayers to saints took their original. I see that truth's secretary
   must use a set hand in writing important points of divinity. Ill
   dancing for nimble wits on the precipices of dangerous doctrines. For
   though they escape by their agility, others (encouraged by their
   examples) may be brought to destruction.
     __________________________________________________________________

  IV. ILL DONE, UNDONE.

   I SAW one, whether out of haste or want of skill, put up his sword the
   wrong way; it cut even when it was sheathed, the edge being transposed
   where the back should have been; so that, perceiving his error, he was
   fain to draw it out, that he might put it up again.

   Wearied and wasted with civil war, we that formerly loathed the manna
   of peace, because common, could now be content to feed on it, though
   full of worms and putrefied: some so desirous thereof, that they care
   not on what terms the war be ended, so it be ended: but such a peace
   would be but a truce, and the conditions thereof would no longer be in
   force than whilst they are in force. Let us pray that the sword be
   sheathed the right way, with God's glory; and without the dangerous
   dislocation, of prince and people's right: otherwise it may justly be
   suspected, that the sword put up will be drawn out again, and the
   articles of an ill agreement, though engrossed in parchment, not take
   effect so long as paper would continue.
     __________________________________________________________________

   V. APACE APACE.

   ROWING on the Thames, the waterman confirmed me in what formerly I had
   learnt from the maps; how that river, westward, runs so crooked, as
   likely to lose itself in a labyrinth of its own making. From Reading to
   London by land, thirty; by water a hundred miles. So wantonly that
   stream disporteth itself, as if as yet unresolved whether to advance to
   the sea or retreat to its fountain.

   But the same being past London, (as if sensible of its former laziness,
   and fearing to be checked of the ocean, the mother of all rivers, for
   so long loitering; or else, as if weary with wandering, and loath to
   lose more way; or lastly, as if conceiving such wildness inconsistent
   with the gravity of his channel, now grown old, and ready to be buried
   in the sea,) runs in so direct a line, that from London to Gravesend
   the number of the miles are equally twenty both by land and by water.

   Alas! how much of my life is lavished away? O the intricacies,
   windings, wanderings, turnings, tergiversations, of my deceitful youth!
   I have lived in the midst of a crooked generation, [Phil. ii. 15.] and
   with them have turned aside unto crooked ways. [Psalm cxxv. 5.] High
   time it is now for me to make straight paths for my feet, [Heb. xii.
   13.] and to redeem what is past by amending what is present and to
   come. Flux, flux (in the German tongue quick, quick) was a motto of
   Bishop Jewel's, [29] presaging the approach of his death. May I make
   good use thereof; make haste, make haste, God knows how little time is
   left me, and may I be a good husband to improve the short remnant
   thereof.
     __________________________________________________________________

   [29] In his Life, p. 10.
     __________________________________________________________________

  VI. ALWAYS THE RISING SUN.

   I HAVE wondered why the Romish Church do not pray to Saint Abraham,
   Saint David, Saint Hezekiah, &c., as well as to the apostles and their
   successors since Christ's time; for those ancient patriarchs, by the
   confession of Papists, were long since relieved out of limbo (soon out
   who were never in), and admitted to the sight and presence of God.
   Especially Abraham, being father of the faithful, as well Gentile as
   Jew, would (according to their principles) be a proper patron for their
   petitions.

   But it seems that modern saints rob the old ones of their honour; a
   Garnet, or late Bernard of Paris, have severally more prayers made unto
   them than many old saints have together. New besoms sweep clean; new
   cisterns of fond men's own hewing most likely to hold water. [Jer. ii.
   13.]

   Protestants, in some kind, serve their living ministers as Papists
   their dead saints. For aged pastors, who have borne the heat of the day
   in our Church, are justled out of respect by young preachers, not
   having half their age, nor a quarter of their learning and religion.
   Yet let not the former be disheartened, for thus it ever was and will
   be: English Athenians, all for novelties, new sects, new schisms, new
   doctrines, new disciplines, new prayers, new preachers.
     __________________________________________________________________

  VII. CHARITY, CHARITY.

   CHURCH story reports of Saint John, that being grown very aged
   (wellnigh a hundred years old), wanting strength and voice to make a
   long sermon, he was wont to go up into the pulpit, and often repeat
   these words: Babes, keep yourselves from idols; brethren, love one
   another.

   Our age may seem sufficiently to have provided against the growth of
   idolatry in England. O that some order were taken for the increase of
   charity! It were liberty enough, if for the next seven years all
   sermons were bound to keep residence on this text: Brethren, love one
   another.

   But would not some fall out with themselves, if appointed to preach
   unity to others? Vindictive spirits, if confined to this text, would
   confine the text to their passion; by brethren understanding only such
   of their own party. But O! seeing other monopolies are dissolved, let
   not this remain against the fundamental law of charity. Let all bend
   their heads, hearts, and hands, to make up the breaches in church and
   state. But too many now-a-days are like Pharaoh's magicians, who could
   conjure up with their charms more new frogs, [Exod. viii. 7.] but could
   not remove or drive away those multitudes of frogs which were there
   before. Unhappily happy in making more rents and dissensions, but
   unable or unwilling to compose our former differences.
     __________________________________________________________________

  VIII. THE SENSIBLE PLANT.

   I HEARD much of a sensible plant, and counted it a senseless relation
   (a rational beast, carrying as little contradiction), until, beholding
   it, mine eyes ushered my judgment into a belief thereof. My
   comprehension thereof is this. God having made three great stairs
   (vegetable, sensible, and reasonable creatures), that men thereby might
   climb up into the knowledge of a Deity, hath placed some things of a
   middle nature as half paces betwixt the stairs, so to make the step
   less, and the ascent more easy for our meditations.

   Thus this active plant, with visible motion, doth border and confine on
   sensible creatures. Thus in Afric, some most agile and intelligent
   marmasites may seem to shake (forefeet shall I say, or) hands with the
   rudest savages of that country, as not much more than one remove from
   them in knowledge and civility.

   But by the same proportion may not man, by custom and improvement of
   piety, mount himself near to an angelical nature. Such was Enoch, who,
   whilst living on earth, walked with God. [Gen. v. 22.] O may our
   conversation be in heaven. [Phil. iii. 20.] For shall a plant take a
   new degree and proceed sensible, and shall man have his grace stayed
   for want of sufficiency, and not whilst living here commence angel, in
   his holy and heavenly affections?
     __________________________________________________________________

  IX. CHRIST MY KING.

   I READ how King Edward the First ingeniously surprised the Welsh into
   subjection, proffering them such a prince as should be,

   1. The son of a king.

   2. Born in their own country.

   3. Whom none could tax for any fault.

   The Welsh accepted the conditions, and the king tendered them his son
   Edward, an infant, newly born in the castle of Carnarvon.

   Do not all these qualifications mystically centre themselves in my
   Saviour?

   1. The King of heaven saith unto him, Thou art my son, this day have I
   begotten thee. [Psalm ii. 7.]

   2. Our true countryman, real flesh, whereas he took not on him the
   nature of angels.

   3. Without spot or blemish, like to us in all things, sin only
   excepted.

   Away, then, with those wicked men who will not have this King to rule
   over them. [Luke xix. 14.] May he have dominion in and over me. Thy
   kingdom come. Heaven and earth cannot afford a more proper prince for
   the purpose, exactly accomplished with all these comfortable
   qualifications.
     __________________________________________________________________

  X. TRIBULATION.

   I FIND two sad etymologies of tribulation. One from tribulus, a
   three-forked thorn, which intimates that such afflictions, which are as
   full of pain and anguish unto the soul as a thorn thrust into a tender
   part of the flesh is unto the body, may properly be termed
   tribulations.

   The other from tribulus, the head of a flail, or flagel, knaggy and
   knotty, (made commonly, as I take it, of a thick black thorn,) and then
   it imports, that afflictions falling upon us as heavy as the flail
   threshing the corn are styled tribulations.

   I am in a strait which deduction to embrace, from the sharp or from the
   heavy thorn. But, which is the worst, though I may choose whence to
   derive the word, I cannot choose so as to decline the thing; I must
   through much tribulation enter into the kingdom of God. [Acts xiv. 22.]

   Therefore I will labour, not to be like a young colt, first set to
   plough, which more tires himself out with his own untowardness
   (whipping himself with his misspent mettle) than with the weight of
   what he draws: and will labour patiently to bear what is imposed upon
   me.
     __________________________________________________________________

  XI. BEWARE.

   I SAW a cannon shot off. The men at whom it was levelled fell flat on
   the ground, and so escaped the bullet. Against such blows, falling is
   all the fencing, and prostration all the armour of proof.

   But that which gave them notice to fall down, was their perceiving of
   the fire before the ordnance was discharged. O the mercy of that fire!
   which, as it were, repenting of the mischief it had done, and the
   murder it might make, ran a race, and outstript the bullet, that men
   (at the sight thereof) might be provided, when they could not resist,
   to prevent it. Thus every murdering piece is also a warning piece
   against itself.

   God, in like manner, warns before he wounds; frights before he fights.
   Yet forty days and Nineveh shall be destroyed. O let us fall down
   before the Lord our maker; then shall his anger be pleased to make in
   us a daily passover, and his bullets, levelled at us, shall fly above
   us.
     __________________________________________________________________

   XII. THE FIRST-FRUITS.

   PAPISTS observe (such are curious priers into Protestants' carriage)
   that charity in England lay in a swoon from the dissolution of abbeys,
   in the reign of King Henry the Eighth, till about the tenth of Queen
   Elizabeth.

   As if in that age of ruin none durst raise religious buildings, and as
   if the axe and hammer, so long taught to beat down, had forgot their
   former use to build up for pious intents.

   At last comes William Lambert, [30] Esquire, and first founds an
   hospital at Greenwich in Kent, calling that his society, (like politic
   Joab, after David's name [2 Sam. xii. 28.],) the poor people of Queen
   Elizabeth. And after this worthy man followed many, that we may almost
   dazzle Papists' eyes with the light of Protestant good works. The same
   Papists, perchance, may now conceive charity so disheartened in our
   days by these civil wars and the consequences thereof, that no
   Protestants hereafter should be so desperate as to adventure upon a
   public good deed. O for a Lambert junior (and I hope some of his
   lineage are left heirs to his lands and virtues), who shall break
   through the ranks of all discouragements; so that now English
   Protestants, being to begin a new score of good works, might from him
   date their epoch. Such a charity deserves to be knighted for the valour
   thereof.
     __________________________________________________________________

   [30] See Camden's Brit. in Kent, p. 327.
     __________________________________________________________________

  XIII. THE RECRUIT.

   I READ how one main argument which the Apostle Paul enforceth on
   Timothy, to make full proof of his ministry, is this: For I am now
   ready to be offered, and the time of my departure is at hand. [2 Tim.
   iv. 6.] Thus the dying saints, drawing near to heaven, their mark is
   the best spur for the surviving to make the more speed in their race.

   How many excellent divines have these sad times hastened to their long
   home [Eccles. xii. 5.] (so called in Scripture, not because long going
   thither, but long [ever] tarrying there)! How many have been
   sorrow-shot to their heart! O that this would edge the endeavours of
   our generation, to succeed in the dead places of worthy men! Shall the
   Papists curiously observe and sufficiently boast, that their Stapleton
   [31] was born on the same day on which Sir Thomas More was beheaded,
   (as if his cradle made of the other's coffin,) and shall not our
   nurseries of learning supply the void rooms of our worthies deceased?
   No sin, I hope, to pray that our Timothies come not short of our Pauls;
   as in time, so in learning and religion.
     __________________________________________________________________

   [31] Pitzeus in Vita Stapletoni.
     __________________________________________________________________

  XIV. THE MONGREL.

   I FIND the natural philosopher, making a character of the lion's
   disposition, amongst other his qualities reporteth, that first the lion
   feedeth on men, and afterwards, if forced with extremity of hunger, on
   women. [32]

   Satan is a roaring lion, seeking whom he may devour. Only he inverts
   the method, and in his bill of fare takes the second course first. Ever
   since he over-tempted our grandmother Eve, encouraged with success, he
   hath preyed first on the weaker sex. It seems he hath all the vices,
   not the virtues, of that king of beasts; a wolf-lion, having his
   cruelty without his generosity.
     __________________________________________________________________

   [32] In viros priusquam in feminas saevit. Plin. Hist. Nat. lib. viii.
   cap. 10.
     __________________________________________________________________

  XV. EDIFICATION.

   I READ in a learned physician how our provident mother, Nature,
   foreseeing men (her wanton children) would be tampering with the
   edge-tools of minerals, hid them far from them, in the bowels of the
   earth; whereas she exposed plants and herbs more obvious to their eye,
   as fitter for their use. But some bold empirics, neglecting the latter
   as too common, have adventured on those hidden minerals, ofttimes
   (through want of skill) to the hurt of many, and hazard of more.

   God, in the New Testament, hath placed all historical and practical
   matter (needful for Christians to know and believe) in the beginning of
   the Gospel. All such truths lie above ground, plainly visible in the
   literal sense. The prophetical and difficult part comes in the close.
   But though the Testament was written in Greek, too many read it like
   Hebrew, beginning at the end thereof. How many trouble themselves about
   the Revelation, who might be better busied in plain divinity! Safer
   prescribing to others, and practising in themselves, positive piety;
   leaving such mystical minerals to men of more judgment to prepare them.
     __________________________________________________________________

   XVI. MAD, NOT MAD.

   I FIND St. Paul in the same chapter confess and deny madness in
   himself. Acts xxvi. 11: And being exceeding mad against them, I
   persecuted them even unto strange cities. Ver. 25: When Festus
   challenged him to be beside himself, I am not mad, most noble Festus.
   Whilst he was mad indeed, then none did suspect or accuse him to be
   distracted; but when converted, and in his right mind, then Festus
   taxeth him of madness.

   There is a country in Africa, [33] wherein all the natives have
   pendulous lips, hanging down like dog's ears, always raw and sore. Here
   only such as are handsome are pointed at for monsters in this age,
   wherein polluted and unclean lips are grown epidemical; if any refrain
   their tongues from common sins, they alone are gazed at as strange
   spectacles.
     __________________________________________________________________

   [33] Munst. Cosmog.
     __________________________________________________________________

  XVII. THE DEEPEST CUT.

   I BEHELD a lapidary cutting a diamond with a diamond hammer and anvil,
   both of the same kind.

   God in Scripture styled his servants his jewels. [Mal. iii. 17.] His
   diamonds they are; but alas! rude, rough, unpolished, without shape or
   fashion, as they arise naked out of the bed of the earth, before art
   hath dressed them. See how God, by rubbing one rough diamond against
   another, maketh both smooth. Barnabas afflicts Paul, [Acts xv. 39.] and
   Paul afflicts Barnabas, by their hot falling out; Jerome occasioneth
   trouble to Rufinus, and Rufinus to Jerome.

   In our unnatural war, none I hope so weak and wilful as to deny many
   good men (though misled) engaged on both sides. O how have they
   scratched, and rased, and pierced, and bruised, and broken one another!
   Behold Heaven's hand grating one diamond with another; as for all those
   who uncharitably deny any good on that party which they dislike, such
   show themselves diamonds indeed in their hardness (cruel censuring),
   but none in any commendable quality in their conditions.
     __________________________________________________________________
     __________________________________________________________________
     __________________________________________________________________

MIXT CONTEMPLATIONS
IN BETTER TIMES.

LET YOUR MODERATION BE KNOWN TO ALL MEN.
THE LORD IS AT HAND.
     __________________________________________________________________

  To

  The Truly Honourable and Most Virtuous Lady,

THE LADY MONCK.

   MADAM,--

   I HAD the happiness, some sixteen years since, to be minister of that
   parish wherein your Ladyship had your nativity, and this I humbly
   conceive doth afford me some title to dedicate my weak endeavours to
   your Honour.

   It is notoriously known in our English Chronicles, that there was an
   ill May-day, Anno Dom. 1517, in the ninth year of King Henry the
   Eighth, wherein much mischief was done in London, the lives of many
   lost, and estates of more confounded.

   This last good May-day hath made plentiful amends for that evil one,
   and hath laid a foundation for the happiness of an almost ruined church
   and state; which as under God it was effected by the prudence and
   valour of your noble and most renowned husband, so you are eminently
   known to have had a finger, yea, a hand, yea, an arm happily
   instrumental therein. God reward you with honour here, and glory
   hereafter, which is the desire of millions in the three nations, and
   amongst them of

   Your Honour's most humble Servant,

   THOMAS FULLER.

   Zion College, May 2, 1660.
     __________________________________________________________________

TO THE COURTEOUS READER.

   I JUSTLY presume thee too much Christian and gentleman to trample on
   him who prostrates himself. I confess myself subject to just censure,
   that I have not severally sorted these contemplations, setting such
   which are, 1. Of Scripture; 2. Historical; 3. Occasional; 4. Personal;
   distinctly by themselves, which now are confusedly heaped, or rather
   huddled, together.

   This I confess was caused by my haste, the press hourly craving, with
   the daughter of the horseleech, Give, give.

   However, such a confused medley may pass for the lively emblem of these
   times, the subject of this our book. And when these times shall be
   reduced into better order, my book, at the next impression, may be
   digested into better method. Meantime I remain

   Thy Servant in Christ Jesus,

   THOMAS FULLER
     __________________________________________________________________

                             MIXT CONTEMPLATIONS ON
                                  THESE TIMES.

I. PLAY AN AFTER-GAME.

   WE read how at the rebuilding of the walls of Jerusalem, Neh. iii. 12:
   Next unto him repaired Shallum, the son of Halohesh, he and his
   daughters. Was it woman's work to handle a trowel? Did it consist with
   the modesty of that sex to clamber scaffolds?

   Surely those females did only repair by the proxy of their purses, in
   which sense Solomon is said to have built the temple.

   Our weaker sex hath been overstrong in making and widening the breaches
   in our English Zion, both by their purses and persuasions. To redeem
   their credit, let them hereafter be as active in building as heretofore
   they were in breaking down.

   Such wives, who not only lie in the bosoms, but lodge in the
   affections, of loving husbands, who are empowered with places of
   command, joining IMPORTUNITY to their OPPORTUNITY, may be marvellously
   instrumental to the happiness of our nation.

   We read of Ahab, 1 Kings xxi. 25, that none was like him, who sold
   himself to work wickedness in the sight of the Lord, whom Jezebel his
   wife stirred up. By the same proportion that person will prove peerless
   in piety, who hath a godly consort in his bosom, seasonably to incite
   him, who is so forward in himself to all honorable actions.
     __________________________________________________________________

II. MIRACULOUS CURE.

   WE read, Luke xiii. 11, of a woman who had a spirit of infirmity
   eighteen years, and was bowed together, and could in no wise lift up
   herself. This woman may pass for the lively emblem of the English
   nation; from the year of our Lord 1642 (when our wars first began) unto
   this present 1660, are eighteen years in my arithmetic; all which time
   our land hath been bowed together, past possibility of standing
   upright.

   Some will say that the weight of heavy taxes have caused this
   crookedness. But alas! this is the least and lightest of all things I
   reflect at in this allusion. It is chiefly the weight of our sins, Heb.
   xii. 1, which doth so easily beset us. Our mutual malice and
   animosities which have caused this incurvation.

   A pitiful posture wherein the face is made to touch the feet, and the
   back is set above the head. God in due time set us right, and keep us
   right, that the head may be in its proper place. Next the neck of the
   nobility, then the breast of the gentry, the loins of the merchants and
   citizens, the thighs of the yeomanry, the legs and feet of artificers
   and day-laborers. As for the clergy (here by me purposely omitted) what
   place soever shall be assigned them; if low, God grant patience; if
   high, give humility unto them.

   When thus our land in God's leisure shall be restored to its former
   rectitude, and set upright again, then I hope she may leave off her
   steel bodies, which have galled her with wearing them so long, and
   return again to her peaceable condition.
     __________________________________________________________________

III. HAND ON MOUTH.

   IT is said, Gen. vi. 11, how before the flood the earth was filled with
   violence. Some will say, with Nicodemus, How can these things be?
   violence being relative, and requiring a counterpart. Though such
   tyrants were hammers, others must be patient anvils for them to smite
   upon. Such persons, purely passive in oppression, were to be pitied,
   not punished; to be delivered, not drowned in the flood.

   But the answer is easy, seeing we read in the same chapter, ver. 5,
   that God saw that the imagination of the thoughts of man was only evil
   continually. God plainly perceived that the sufferers of violence would
   have been offerers of it, if empowered with might equal to their
   malice. Their cursedness was as sharp, though their horns were not so
   long; and what they lacked in deed and actions, they made up in desires
   and endeavours. So that in sending a general deluge over all, God was
   clearly just, and men justly miserable.

   Let such Englishmen who have been of the depressed party during our
   civil wars, enter into a scrutiny and serious search of their own
   souls, whether or no (if armed with power) they would not have laid as
   great load on others as themselves underwent. Yea, let them out of a
   godly jealousy suspect more cruelty in themselves than they can
   conceive. Then will they find just cause to take the blame and shame on
   themselves, and give God the glory that he hath not drowned all in a
   general deluge of destruction.
     __________________________________________________________________

IV. AT LAST.

   A LADY of quality, formerly forward to promote our civil wars, and
   whose well-intending zeal had sent in all her plate to Guildhall, was
   earnestly discoursing with a divine concerning these times, a little
   before dinner; her face respecting the cupboard in the room, which was
   furnished with plenty of pure Venice glasses: "Now," said she, "I
   plainly perceive, that I and many of my judgment have been abused with
   the specious pretences of liberty and religion, till in the indiscreet
   pursuance thereof we are almost fallen into slavery and atheism."

   To whom the other, betwixt jest and earnest, replied: "Madam, it is no
   wonder that now your eyes are opened; for so long as this cupboard was
   full of thick and massy plate, you could perceive nothing through them;
   but now so many clear and transparent glasses are substituted in their
   room, all things are become obvious to your intuition."

   The possessing of superfluous wealth sometimes doth hinder our clear
   apprehensions of matters; like a pearl in the eye of the soul,
   prejudicing the sight thereof; whilst poverty may prove a good
   collyrium, or eye-salve unto us, to make a true discovery of those
   things we knew not before.
     __________________________________________________________________

V. MISTAKEN.

   I BEHELD honour as of a mounting and aspiring nature, and therefore I
   expected, rationally enough as I conceive, to have found it ascending
   to the clouds.

   I looked upon wealth as what was massy, ponderous, and by consequence
   probable to settle and be firmly fixed on the earth.

   But oh! how much is my expectation frustrated and defeated! For David,
   Psalm vii. 5, maketh mention of honour lying in the dust; and Solomon
   his son, Prov. xxiii. 5, informeth me, how riches certainly make
   themselves wings, and flee away as an eagle toward heaven: what I
   looked for below is towered aloft, and what I expected above is fallen
   below.

   Our age hath afforded plentiful experiments of both: honour was near
   the dust, when a new nobility of a later stamp were in a fair
   likelihood to have outshined those of a purer standard. The wealth of
   the land doth begin (to use the falconer's phrase), to fly to lessen.
   And if these taxes continue, will soon fly out of sight. So uncertain
   and unsafe it is for men to bottom their happiness on any earthly
   perfection.
     __________________________________________________________________

VI. TRUTH.

   I SAW a traveller in a terrible tempest take his seasonable shelter
   under a fair and thick tree: it afforded him protection for a good
   time, and secured him from the rain.

   But, after that it held up, and was fair round about, he unhappily
   continued under the tree so long, till the droppings thereof made him
   soundly wet, and he found more to condemn his weakness than pity his
   wetting.

   A Parliament is known to be the best refuge and sanctuary to shelter us
   from the tempest of violence and oppression. It is sometimes the sole,
   and always the surest, remedy in that kind. But alas! the late
   Parliament lasted so long, that it began to be the grievance of the
   nation, after that the most and best members thereof were violently
   excluded.

   The remedy turned the malady of the land, and we were in fear to be
   drowned by the droppings of that tree, if God of his gracious goodness
   had not put an unexpected period to their power.
     __________________________________________________________________

VII. AFTER-BORN.

   A LADY big with child was condemned to perpetual imprisonment, and in
   the dungeon was delivered of a son, who continued with her till a boy
   of some bigness. It happened that one time he heard his mother (for see
   neither of them could, as to discern in so dark a place) bemoan her
   condition.

   Why, mother, (said the child,) do you complain, seeing you want nothing
   you can wish, having clothes, meat, and drink sufficient? Alas! child,
   (returned the mother,) I lack liberty, converse with Christians, the
   light of the sun, and many things more, which thou, being prison-born,
   neither art nor can be sensible of in thy condition.

   The post-nati, understand thereby such striplings born in England since
   the death of monarchy therein, conceive this land, their mother, to be
   in a good estate. For one fruitful harvest followeth another,
   commodities are sold at reasonable rates, abundance of brave clothes
   are worn in the city, though not by such persons whose birth doth best
   become, but whose purses can best bestow them.

   But their mother, England, doth justly bemoan the sad difference
   betwixt her present and former condition, when she enjoyed full and
   free trade without payment of taxes, save so small they seemed rather
   an acknowledgment of their allegiance than a burden to their estate;
   when she had the court of a king, the House of Lords, yea, and the
   Lord's house, decently kept, constantly frequented, without falsehood
   in doctrine, or faction in discipline. God of his goodness restore unto
   us so much of these things as may consist with his glory and our good.
     __________________________________________________________________

VIII. A HEAP OF PEARLS.

   I SAW a servant maid, at the command of her mistress, make, kindle, and
   blow a fire. Which done, she was posted away about other business,
   whilst her mistress enjoyed the benefit of the fire. Yet I observed
   that this servant, whilst industriously employed in the kindling
   thereof, got a more general, kindly, and continuing heat than her
   mistress herself. Her heat was only by her, and not in her, staying
   with her no longer than she stayed by the chimney; whilst the warmth of
   the maid was inlaid, and equally diffused through the whole body.

   An estate suddenly gotten is not so lasting to the owner thereof, as
   what is duly got by industry. The substance of the diligent, saith
   Solomon, Prov. xii. 27, is precious. He cannot be counted poor that
   hath so many pearls, precious brown bread, precious small beer,
   precious plain clothes, &c. A comfortable consideration in this our
   age, wherein many hands have learned their lesson of labour, who were
   neither born nor bred unto it.
     __________________________________________________________________

IX. SILENT SADNESS.

   TWO captains on the same side in our civil wars, discoursing together,
   one of them (with small cause and without any measure) did intolerably
   boast of his personal performances, as if he had been of the quorum in
   all considerable actions; at last, not ashamed of, but weaned with his
   own loquacity, he desired the other captain to relate what service he
   had done in these wars; to whom he returned, "Other men can tell you of
   that."

   We meet with many, living at the sign of the Royalist, who much brag of
   their passive services (I mean their sufferings) in the late war. But
   that spoke in the wheel which creaketh most doth not bear the greatest
   burden in the cart. The loudest criers are not always the largest
   losers.

   How much hath Sir John Stowel lost? How many new gentlemen have started
   up out of the estate of that ancient knight? What hath the Lord Craven
   lost? Whether more, or more unjustly, hard to decide? Others can tell
   of their and many other men's sufferings, whilst they themselves hold
   their peace.

   Here we dare not speak of him who, though the greatest loser of all,
   speaketh nothing of himself; and therefore his silence putteth a
   greater obligation on us, both to pity him here on earth, and pray for
   him to Heaven.
     __________________________________________________________________

X. LOST AND KEPT.

   THIS seeming paradox will, on examination, prove a real truth, viz.
   that though Job lost his seven thousand sheep consumed by fire of God,
   Job i. 16, (understand it, by his permission, and Satan's immission,)
   yet he still kept the wool of many of them.

   For Job, in the vindication of his integrity, (not to praise but purge
   himself,) doth relate, how the loins of the poor blessed him, being
   warmed with the fleece of his sheep (Job xxxi. 20). So much of his wool
   (in the cloth made thereof) he secured in a safe hand, lending it to
   God (in poor people), Prov. xix. 17, as the best of debtors, being most
   able and willing to repay it.

   Such as have been plundered of their estates in these wars may content
   and comfort themselves with this consideration, that so long as they
   enjoyed plenty they freely parted with a proportion thereof to the
   relief of the poor: what they gave, that they have; it still remaineth
   theirs, and is safely laid up for them in a place where rust and moth
   do not corrupt, nor thieves break through and steal.
     __________________________________________________________________

XI. ALL.

   THE Magdeburgenses, out of a spirit of opposition to the Papists,
   over-prizing the person and actions of St. Peter, do, in my mind, on
   the other side too much decry him, causelessly cavilling at his words
   to our Saviour (Mark x. 28): Ecce reliquimus omnia, Behold, we have
   left all and followed thee.

   What, say they, had he left? He maketh as if he had left great matters,
   and a mighty estate; whereas this his all was not more than an old
   ship, some few rotten nets, and suchlike inconsiderable accommodations.

   But Bellarmine (always ingenuous, sometimes satirical) payeth them home
   for their causeless exception against that Apostle: What! saith he,
   would they have him have left more than he had? All was all, how little
   soever it was.

   Different, I confess, is the standard and measure of men's losses in
   this time. Some, in preserving of their consciences, have lost manners;
   others farms, others cottages. Some have had a hin, others a homer,
   others an ephah of afflictions. However, those men must on all hands be
   allowed the greatest losers who have lost all (how small soever that
   their all was), and who, with the widow (Mark xii. 44), have parted
   with o'lon to`n bi'on auton, all their livelihood.
     __________________________________________________________________

XII. GOOD ACCOUNTANT.

   I WAS present in the West country some twenty-five years since, when a
   bishop made a partage of money collected by a brief amongst such who in
   a village had been sufferers by a casual fire; one of whom brought in
   the inventory of his losses far above all belief.

   Being demanded how he could make out his losses to so improbable a
   proportion, he alleged the burning of a pear-tree growing hard by his
   house, valuing the same at twenty years' purchase, and the pears at
   twenty shillings per annum, presuming every one would be a bearing
   year; and by such windy particulars did blow up his losses to the sum
   by him nominated.

   Some pretend in these wars to have lost more thousands than ever they
   were possessed of hundreds. These reckon in, not only what they had,
   but what they might, yea, would have had. They compute not only their
   possessions, but reversions, yea, their probabilities, possibilities,
   and impossibilities also, which they might desire, but could never hope
   to obtain.

   The worst is, I might term many of these men anti-Mephibosheths, who,
   out of his loyalty to David, 2 Sam. xix. 30, Let them take all, said
   he, forasmuch as my lord the king is come home again in peace unto his
   own house. But these, except they may have all, and more than all, they
   ever possessed, care not a whit whether or no the king ever return; so
   unconcerned are they in his condition.
     __________________________________________________________________

XIII. NO TITTLE OF TITLE.

   TWO young gentlemen were comparing their revenues together, vying which
   of them were the best. My demesnes, saith the one, is worth two, but
   mine, saith the other, is worth four hundred pounds a year.

   My farms, saith the one, are worth four, but mine, saith the other, are
   worth eight hundred pounds a year.

   My estate, saith the one, is my own, to which the other returned no
   answer, as conscious to himself that he kept what lawfully belonged to
   another.

   I care not how small my means be, so they be my means: I mean my own
   without any injury to others. What is truly gotten may be comfortably
   kept. What is otherwise may be possessed, but not enjoyed.

   Upon the question, What is the worst bread which is eaten? One
   answered, in respect of the coarseness thereof, Bread made of beans.
   Another said, Bread made of acorns. But the third hit the truth, who
   said, Bread taken out of other men's mouths, who are the true
   proprietaries thereof. Such bread may be sweet in the mouth to taste,
   but is not wholesome in the stomach to digest.
     __________________________________________________________________

XIV. FREELY, FREELY.

   A GRAVE divine in the West country, (familiarly known unto me,)
   conceiving himself over-taxed, repaired to one of the governors of the
   king's garrisons for to move for some mitigation.

   The governor perceiving the satin cap of this divine to be torn, Fie,
   fie, said he, that a man of your quality should wear such a cap; the
   rats have gnawed it. O no, sir, answered he, the rates have gnawed it.

   The print or impression of the teeth of taxes is visible in the clothes
   of many men, yea, it hath corroded holes in many men's estates. Yea, as
   Hatto, Archbishop of Mentz, is reported to have been eaten up by rats,
   [34] so the vermin of taxes, if continuing, is likely to devour our
   nation.

   However, let us not in the least degree now grudge the payment thereof.
   Let us now pay taxes that we may never pay taxes; for, as matters now
   stand, our freeness at the present may cause our freedom at the future,
   if once the arrears of the army and navy were discharged.

   I care not how much I am let blood, so it be not by the adventure of an
   empiric, but advice of a physician, who I am sure will take no more
   ounces from me than may consist with my safety, and need doth require.
   Such the piety and policy of the present Parliament, they will impose
   no more payments than the necessity of the estate doth extort. The
   rather because they are persons (blessed be God) of the primest quality
   in the nation, and let us blood through their own veins, the greatest
   part of the payments they impose lighting first on their own estates.
     __________________________________________________________________

   [34] Munster's Cosmog. in German.
     __________________________________________________________________

XV. CRY WITHOUT CAUSE, AND BE WHIPT.

   I HAVE known the city of London almost forty years, their shops did
   ever sing the same tune, that trading was dead. Even in the reign of
   King James (when they wanted nothing but thankfulness) this was their
   complaint.

   It is just with God, that they who complained without cause should have
   just cause to complain. Trading, which then was quick, and in health,
   hath since been sick, yea, in a swoon, yea, dead, yea, buried. There is
   a vacation in the shops in the midst of high term; and if shops be in a
   consumption, ships will not be long in good health.

   Yet I know not whether to call this decay of trade in London a mishap
   or a happy miss. Probably the city, if not pinched with poverty, had
   never regained her wealth.
     __________________________________________________________________

XVI. SPRING BEGAN.

   I MEET with two etymologies of bonfires. Some deduce it from fires made
   of bones, relating it to the burning of martyrs, first fashionable in
   England in the reign of King Henry the Fourth. But others derive the
   word (more truly in my mind) from boon, that is, good, and fires;
   whether good be taken here for great, or for merry and cheerful, such
   fires being always made on welcome occasions.

   Such an occasion happened at London last February, 1659. I confess the
   11th of March is generally beheld as the first day of the spring, but
   hereafter London (and in it all England) may date its vernal heat
   (after a long winter of woes and war) from the 11th of February.

   On which day so many boon-fires (the best new lights I ever saw in that
   city) were made; although I believe the fagots themselves knew as much
   as some who laid them on for what purpose those fires were made.

   The best is, such fires were rather prophetical than historical, not so
   much telling as foretelling the condition of that city and our nation,
   which, by God's gracious goodness, is daily bettered and improved.

   But O the excellent boon-fire which the converted Ephesians made, Acts
   xix. 19: Many also of them which used curious arts brought their books
   together, and burned them before all men: and they counted the price of
   them, and found it fifty thousand pieces of silver.

   What was a pint of ashes worth, according to that proportion. But oh!
   in the imitation of the Ephesians, let us Englishmen labor to find out
   our bosom sin, and burn it (how dear soever unto us) in the flames of
   holy anger and indignation. Such boon-fires would be most profitable to
   us, and acceptable to God, inviting him to perfect and complete the
   good which he had begun to our nation.
     __________________________________________________________________

XVII. THE HAND IS ALL.

   A GENTLEWOMAN some sixty years since came to Winchester school, where
   she had a son, and where Dr. Love (one eminent in his profession) was
   then schoolmaster. This tender mother, seeing the terrible rods (the
   properties of that school), began with tears to bemoan the condition of
   her son, subject to so cruel correction. To whom the schoolmaster
   replied: Mistress, content yourself, it matters not how big the rod be,
   so it be in the hand of Love to manage it.

   Alas! he was only Love in his surname; but what saith the Apostle, 1
   John iv. 16: God is love, even in his own essence and nature.

   What then, though the wicked be not only a rod in the hand of God, but
   what is worse, a sword, Psalm xvii. 13, the wicked which is thy sword,
   they shall do no hurt as long as God hath the ordering of them.

   A pregnant experiment hereof we have in (the, call it, rod or sword of)
   our late civil war, which lasted so long in our land, yet left so
   little signs behind it. Such who consider how much was destroyed in the
   war may justly wonder that any provision was left, whilst such who
   behold the plenty we have left will more admire that any was ever
   destroyed.
     __________________________________________________________________

XVIII. ALL TONGUE AND EARS.

   WE read, Acts xvii. 21, All the Athenians, and strangers which were
   there, spent their time in nothing else but either to tell or to hear
   some new thing.

   How cometh this transposition? tell and hear; it should be hear and
   tell; they must hear it before they could tell it; and in the very
   method of nature, those that are deaf are dumb.

   But know, it is more than probable that many Athenians told what they
   never heard, being themselves the first finders, founders, and forgers
   of false reports, therewith merely to entertain the itching curiosity
   of others.

   England aboundeth with many such Athenians; it is hard to say whether
   more false coin or false news be minted in our days. One side is not
   more pleased with their own factions than the other is with their own
   fictions.

   Some pretend to intelligence without understanding, whose relations are
   their own confutations. I know some who repair to such novelants on
   purpose to know what news is false by their reporting thereof.
     __________________________________________________________________

XIX. GIVE AND TAKE.

   THE Archbishop of Spalatro, when Dean of Windsor, very affectionately
   moved the prebendaries thereof to contribute bountifully towards the
   relieving of a distressed foreigner, reporting him a person of much
   worth and want; to whom one of the company replied: Qui suadet sua det,
   Let him who persuadeth others, give something of his own. But the
   Archbishop, who was as covetous as ambitious, and whose charity had a
   tongue without hands, would not part with a penny.

   The Episcopal party doth desire and expect that the Presbyterian should
   remit of his rigidness in order to an expedient betwixt them. The
   Presbyterians require that the Episcopal side abate of their austerity
   to advance an accommodation .

   But some on both sides are so wedded to their wilfulness, stand so
   stiff in their judgments, are so high and hot in their passions, they
   will not part with the least punctilio in their opinions and practices.

   Such men's judgments cannot pretend to the exactness of the Gibeonites,
   Judges xx. 16, that they hit the mark of the truth at a hair's breadth,
   and fail not, yet will they not abate a hair's breadth in order to
   unity; they will take all, but tender nothing; make motions with their
   mouths, but none with their feet, for peace, not stirring a step
   towards it.

   O that we could see some proffers and performances of condescension on
   either side, and then let others who remain obstinate, and will embrace
   no peace, be branded with Pharez, Gen. xxxviii. 29, the breach be upon
   them.
     __________________________________________________________________

XX. CHARITY, CHARITY.

   IN my father's time, there was a fellow of Trinity College, Cambridge,
   a native of Carlton, in Leicestershire, [35] where the people (through
   some occult cause) are troubled with a wharling in their throats, so
   that they cannot plainly pronounce the letter R. This scholar, being
   conscious of his infirmity, made a Latin oration of the usual expected
   length, without an R therein; and yet did he not only select words fit
   for his mouth, easy for pronunciation, but also as pure and expressive
   for signification, to show that men might speak without being beholden
   to the dog's letter.

   Our English pulpits, for these last eighteen years, have had in them
   too much caninal anger, vented by snapping and snarling spirits on both
   sides. But if you bite and devour one another, (saith the Apostle, Gal.
   v. 15,) take heed ye be not devoured one of another.

   Think not that our sermons must be silent if not satirical, as if
   divinity did not afford smooth subjects enough to be seasonably
   insisted on in this juncture of time; let us try our skill whether we
   cannot preach without any dog letter or biting word: the art is half
   learned by intending, and wholly by serious endeavouring it.

   I am sure that such soft sermons will be more easy for the tongue of
   the preacher in pronouncing them, less grating to the ears of pious
   people that hear them, and more edifying to the heart of both speaker
   and hearers of them.
     __________________________________________________________________

   [35] Camd. Brit. in Leicestershire.
     __________________________________________________________________

XXI. BUT ONE FAVOURITE.

   WE read how Abraham (Gen. xxv. 5) gave all he had unto Isaac. As for
   his six sons, Zimran, Jokshan, Medan, Midian, Ishback, and Shuah, which
   he had by Keturah his concubine, he only gave them gifts, and sent them
   away into the east country.

   England hath but one Isaac, or legitimate religion of the Church,
   namely, the Protestant, as the doctrine thereof is established in the
   Thirty-nine Articles. But how many spurious ones she hath (whether six,
   sixty, or six score) I neither do know nor will inquire, nor will I
   load my book and trouble the reader with their new, numerous, and hard
   names.

   O may the state be pleased so far to reflect on this Isaac, as to
   settle the solid inheritance upon him! Let the Protestant religion only
   be countenanced by the law, be owned and acknowledged for the received
   religion of the nation.

   As for other sects (the sons of Keturali), we grudge not that gifts be
   bestowed upon them. Let them have a toleration (and that I assure you
   is a great gift indeed) and be permitted peaceably and privately to
   enjoy their consciences both in opinions and practices. Such favour may
   safely (not to say ought justly to) be afforded unto them so long as
   they continue peaceably in our Israel, and disturb not the estate.

   This gift granted unto them, they need not to be sent away into the
   east or any other country. If they dislike their condition, they will
   either leave the land, and go over seas of their own accord, or else
   (which is rather to be desired and hoped for) they will blush
   themselves out of their former follies, and by degrees cordially
   reconcile themselves to the Church of England.
     __________________________________________________________________

XXII. CALMLY, CALMLY.

   WE read, (Gen. iii. 8,) that when God solemnly proceeded in the
   sentencing of our first parents, he was heard walking in the garden in
   the cool of the day; to teach men, when they go about matters of
   moment, (wherein not only the present age, but posterity, is also
   concerned,) to becalm their souls of all passion. But alas! much
   reformation made (rather under than) by King Charles, was done in the
   heat of the day, in the dog-days of our civil discords, and midsummer
   moon of our military distractions. So that possibly, when that which
   was done in the heat of the day shall be reviewed, even by the
   self-same persons, in the cool of the day, they will perceive something
   by them so reformed, now to need a new reformation.

   But this motion (and all that follow) I humbly lay down at their feet
   who have power and place to reform, who may either trample upon it or
   take it up, as their wisdoms shall see just occasion.
     __________________________________________________________________

XXIII. TRY AND TRUST.

   IT was wisely requested by the children of the captivity, Dan. i., and
   warily granted by the king's chamberlain unto them, that, by way of
   trial, they should feed on pulse for ten days, and then an inspection
   to be made on their countenances, whether the lilies therein did look
   as white and roses as red as before, that so their bill of fare might
   be either changed or continued as they saw just occasion.

   Let such new practices as are to be brought into our Church be for a
   time candidates and probationers on their good behaviour, to see how
   the temper of the people will fit them, and they fadge with it, before
   they be publicly enjoined.

   Let them be like St. Paul's deacons, 1 Tim. iii. 10, first be proved,
   then be used if found blameless. I cannot, therefore, but commend the
   discretion of such statesmen, who, knowing the Directory to be but a
   stranger, and considering the great inclination the generality of our
   nation had to the Common Prayer, made their temporary act to stand in
   force but for three years.
     __________________________________________________________________

XXIV. ALIKE, BUT CONTRARY.

   I OBSERVE in Scripture, that power to do some deeds is a sufficient
   authority to do them. Thus Samson's power to pluck down the two
   fundamental pillars of the Dagon's temple, was authority enough for him
   to do it.

   Elijah's power to make fire to come at his call on the two captains was
   authority enough to do it, because such deeds were above the strength,
   stature, and standard of human proportion.

   However, hence it doth not follow that it is lawful for a private man
   with axes and hammers to beat down a Christian church, because Samson
   plucked down Dagon's temple; nor doth it follow that men may burn their
   brethren with fagot and fire, because Elijah called for fire from
   heaven; these being acts not miraculous but mischievous, and no might
   from heaven, but mere malice from hell, required for the achieving
   thereof.

   Here it is hard to say which of these two things have done most
   mischief in England; public persons having private souls and narrow
   hearts consulting their own ease and advantage, or private persons
   having vast designs to invade public employments. This is most sure,
   that betwixt them both they have almost undone the most flourishing
   church and state in the Christian world.
     __________________________________________________________________

XXV. CHASMA, PHASMA.

   HOW bluntly and abruptly doth the seventy-third Psalm begin! Truly God
   is good to Israel, even to such as are of a clean heart.

   Truly is a term of continuation, not inception of a speech. The head or
   top of this psalm seems lost or cut off, and the neck only remaining;
   in the room thereof.

   But know that this psalm hath two moieties; one unwritten, made only in
   the trying-house of David's heart: the other written, visible on the
   theatre, beginning as is aforesaid.

   Thomas Aquinas, sitting silent in a musing posture, at the table of the
   king of France, at last brake forth in these words: Conclusum est
   contra Manichaeos, It is concluded against the Manichaeans; which
   speech, though nonsense to the persons in the place, at the best
   independent, without any connection to the discourse at table, had its
   necessary coherence in the mind of that great schoolman.

   David, newly awaking in this psalm out of the sweet slumber of his
   meditation, openeth his eyes with the good handsel of these words:
   Truly God is good to Israel, even to such as are of a clean heart. A
   maxim of undoubted truth, and a firm anchor to those who have been
   tossed in the tempest of these times.
     __________________________________________________________________

XXVI. SHARE AND SHARE-LIKE.

   CHESHIRE hath formerly been called chief of men. Indeed, no county in
   England of the same greatness, or (if you will rather) of the same
   littleness, can produce so many families of ancient gentry.

   Now let it break the stomachs, but not the hearts, abate the pride, not
   destroy the courage, of the inhabitants of this shire, that they
   miscarried in their late undertakings, not so much by any defect in
   them as default in others.

   If ten men together be to lift a log, all must jointly
   suna'ntilamba'nein, that is, heave up their parts (or rather their
   counterparts) together.

   But if nine of them fail, it is not only uncivil, but unjust that one
   man should be expected to be a giant to do ten men's work.

   Cheshire is Cheshire (and so I hope will ever be), but it is not all
   England; and valour itself may be pressed down to death under the
   weight of multitude.

   The Lord Bacon would have rewards given to those men who, in the quest
   of natural experiments, make probable mistakes, [36] both because they
   are industrious therein, and because their aberrations may prove
   instructions to others after them; and to speak plainly, an ingenious
   miss is of more credit than a bungling casual hit.

   On the same account let Cheshire have a reward of honour, the whole
   kingdom faring the better for this county's faring the worse.
     __________________________________________________________________

   [36] In his Advancement of Learning.
     __________________________________________________________________

XXVII. NATALE SOLUM DULCEDINE, ETC.

   I MUST confess myself born in Northamptonshire, and if that worthy
   county esteem me no disgrace to it, I esteem it an honour to me. The
   English of the common people therein (lying in the very heart of the
   land) is generally very good.

   And yet they have an odd phrase not so usual in other places.

   They used to say, when at cudgel plays (such tame were far better than
   our wild battles) one gave his adversary such a sound blow as that he
   knew not whether to stand or to fall, that he settled him at a blow.

   The relics and stump (my pen dares write no worse) of the Long
   Parliament pretended they would settle the church and state; but surely
   had they continued, it had been done in the dialect of
   Northamptonshire; they would so have settled us, we should neither have
   known how to have stood, or on which side to have fallen.
     __________________________________________________________________

XXVIII. SEASONABLE PREVENTION.

   WHEN the famine in Egypt had lasted so long, the estates of the people
   were so exhausted by buying corn of the king, that, their money
   failing, they were forced to sell their cattle unto Joseph, Gen. xlvii.
   17; and this maintained them with bread for one year more.

   But the famine lasting longer, and their stock of cattle being wholly
   spent, they then sold all their lands, and after that their persons, to
   Joseph, as agent for Pharaoh, so that the king of Egypt became
   proprietary of the bodies of all the people in his land, Gen. xlvii.
   23: Then Joseph said unto the people, Behold, I have bought you this
   day, and your land, for Pharaoh.

   If our taxes had continued longer, they could not have continued
   longer. I mean, the nation was so impoverished, that the money (so much
   was hoarded up, or transported by military grandees) could not have
   been paid in specie.

   Indeed, we began the war with brazen trumpets and silver money, and
   then came unto silver trumpets and brazen money, especially in our
   Parliament half-crowns.

   We must afterwards have sold our stocks of cattle, and then our lands,
   to have been able to perform payments. This done, it is too, too
   suspicious; they would have seized on our persons too, and have
   envassalled us forever unto them.

   But, blessed be God, they are stricken upon the cheek-bone, Psalm iii.
   7, whereby their teeth are knocked out. Our fathers were not more
   indebted to God's goodness for delivering them from the Spanish Armada,
   than we are from our own English army.
     __________________________________________________________________

XXIX. WOLF IN A LAMB'S SKIN.

   BUT where is the Papist all this while? One may make hue and cry after
   him. He can as soon not be, as not be active. Alas! with the maid in
   the Gospel, he is not dead, but sleepeth; or rather, he sleepeth not,
   but only shutteth his eyes in dog-sleep, and doth awake when he seeth
   his advantage, and snappeth up many a lamb out of our flocks.

   Where is the Papist? do any say? Yea, where is he not? They multiply as
   maggots in May, and act in and under the fanatics. What is faced with
   faction is lined with Popery; Faux's dark lantern, by a strange
   inversion, is under our new lights.

   Quakers of themselves are a company of dull, blunt, silly souls. But
   they go down to the Romish Philistines, and from them they whet all the
   edge-tools of their arguments: a formal syllogism in the mouth of an
   Anabaptist is plain Jesuitical equivocation.

   Meantime we Protestant ministers fish all night and catch nothing; yea,
   lose many, who in these times fall from our Church as leaves in autumn.
   God in his due time send us a seasonable spring, that we may repair our
   losses again.
     __________________________________________________________________

XXX. VARIOUS FANCIES.

   I KNOW not what Fifth-Monarchy men would have, and wish that they knew
   themselves.

   I dare not flatly condemn them, lest I come within the Apostle's
   reproof, 2 Peter ii. 12: Speaking evil of things they understand not.
   If by Christ's reigning they only intend his powerful and effectual
   ruling by his grace in the hearts of his servants; we all will, not
   turn, but continue, Fifth-Monarchy men, having always been of this
   judgment since we were of any judgment; had we as many arms as fingers,
   we would use them all herein to embrace their persons and opinions.

   But some go farther, to expect an actual and personal reign of Christ
   on earth a thousand years, though not agreeing.

   For herein since some make him but about to set forth, others to be
   well onwards of his way, others to be alighting in the court, others to
   stand before the door, others that he is entering the palace, according
   to the slowness or swiftness of their several fancies herein.

   However, if this be but a bare speculation, and advanceth not any
   farther, let them peaceably enjoy it. But if it hath a dangerous
   influence on men's practices to unhinge their allegiance, and if the
   pretence to wait for Christ in his person be an intent to slight him in
   his proxy (the magistrate), we do condemn their opinion as false, and
   detest it as damnable, leaving their persons to be ordered by the
   wisdoms of those in authority.
     __________________________________________________________________

XXXI. MADE LOYAL.

   WHEN King Edward the First marched into Scotland, the men of the
   bishopric of Durham refused to follow his standard, pleading for
   themselves, that they were holy-work folk, only to wait on the shrine
   of St. Cuthbert, and not to go out of their own country. But that wise
   and valiant prince cancelled their pretended privileges.

   He levelled them with the rest of his subjects for civil and military
   as well as holy-work folk, and made them to march with his army against
   his enemies.

   If Fifth-Monarchy (alias first-anarchy) men challenge to themselves,
   that (by virtue of their opinion they hold) they must be exempted from
   their obedience to the government, because they, forsooth, (as the
   lifeguard to his person,) must attend the coming of Christ to reign on
   earth: such is the wisdom of the state, it will make them know they
   must share in subjection with the rest of our nation.

   But charity doth command me to believe that, in stating their opinions,
   Fifth-Monarchy men's expressions are more offensive than their
   intentions, mouths worse than their minds, whose brains want strength
   to manage their own wild notions: and God grant their arms may never
   have power to produce them into action.
     __________________________________________________________________

XXXII. ATTEND, ATTEND.

   SOME of those whom they call Quakers are, to give them their due, very
   good moral men, and exactly just in their civil transactions. In proof
   whereof let me mention this passage, though chiefly I confess for the
   application thereof, which having done me (I praise God) some good, I
   am confident will do no hurt to any other.

   A gentleman had two tenants, whereof one, being a Quaker, repaired to
   his landlord on the quarter-day: Here, thou, said he, tell out and take
   thy rent, without stirring his cap, or showing the least sign of
   respect.

   The other came cringing and congeling: If it please your worship, said
   he, the times are very hard, and trading is dead, I have brought to
   your worship five pounds (the whole due being twenty) and shall procure
   the rest for your worship with all possible speed.

   Both these tenants put together would make a perfect one, the
   rent-completing of the one, and tongue-compliments of the other. But
   seeing they were divided, I am persuaded that of the two the landlord
   was less offended with the former, imputing his ill manners to his
   folly, but ascribing his good dealing to his honesty.

   God expecteth and requireth both good works and good words. We cannot
   make our addresses and applications unto him in our prayers with too
   much awe and reverence.

   However, such who court God with luscious language, give him all his
   attributes, and (as King James said of a divine, who shall be nameless)
   compliment with God in the pulpit, will be no whit acceptable unto him,
   if they do not also endeavour to keep his commandments.

   It is the due paying of God's quit-rents which he expecteth; I mean,
   the realizing of our gratitude unto him for his many mercies, in
   leading the remainder of our lives according to his will and his word.
     __________________________________________________________________

XXXIII. NO REMEDY BUT PATIENCE.

   ONCE a gaoler demanded of a prisoner newly committed unto him, whether
   or no he were a Roman Catholic. No, answered he. What then, said he,
   are you an Anabaptist? Neither, replied the prisoner. What, said the
   other, are you a Brownist, or a Quaker? Nor so, said the man, I am a
   Protestant, without wealth or gard, or any addition, equally opposite
   to all heretics and sectaries. Then, said the gaoler, get you unto the
   dungeon; I will afford no favour to you, who shall get no advantage by
   you. Had you been of any of the other religions, some hope I had to
   gain by the visits of such as are of your own persuasion, whereas now
   you will prove to me but an unprofitable prisoner.

   This is the misery of moderation; I recall my word (seeing misery
   properly must have sin in it). This is an affliction attending moderate
   men, that they have not an active party to side with them and favour
   them.

   Men of great stature will quickly be made porters to a king, and those
   diminutively little, dwarfs to a queen, whilst such who are of a middle
   height may get themselves masters where they can. The moderate man,
   eminent for no excess or extravagancy in his judgment, will have few
   patrons to protect, or persons to adhere unto him. But what saith St.
   Paul, 1 Cor. xv. 19: If in this life only we have hope in Christ, we
   are of all men the most miserable.
     __________________________________________________________________

XXXIV. POTTAGE FOR MILK.

   IN these licentious times, wherein religion lay in a swoon, and many
   pretended ministers (minions of the times) committed or omitted in
   divine service what they pleased; some, not only in Wales, but in
   England, and in London itself, on the Lord's day (sometimes with,
   sometimes without a psalm) presently popped up into the pulpit, before
   any portion of Scripture, either in the Old or New Testament, was read
   to the people.

   Hereupon one in jest-earnest said, that formerly they put down bishops
   and deans, and now they had put down chapters too. It is high time that
   this fault be reformed for the future, that God's word, which is all
   gold, be not justled out to make room for men's sermons, which are but
   parcel-gilt at the best.
     __________________________________________________________________

XXXV. MODERATE MAY MEET.

   WHEN St. Paul was at Athens, Acts xvii. 18, then certain philosophers
   of the Epicureans and of the Stoics encountered him, &c.

   Some will say, Why was there no mention here of the Peripatetics and
   Academics, both notable sects of philosophers, and then numerous in the
   city of Athens?

   The answer is this: These being persons acted with more moderate
   principles, were contented to be silent, though not concurring in their
   judgments; whilst the Epicureans and Stoics were violent in the
   extremes, the first for the anarchy of Fortune, the other for the
   tyranny of Fate.

   Peace in our land, like St. Paul, is now likely to be encountered with
   two opposite parties, such as are for the liberty of a commonwealth,
   and such as are for an absolute monarchy in the full height thereof;
   but I hope neither of both are so considerable in their number, parts,
   and influence on the people, but that the moderate party, advocates for
   peace, will prevail for the settling thereof.
     __________________________________________________________________

XXXVI. WHAT, NEVER WISE!

   IN the year of our Lord 1606, there happened a sad overflowing of the
   Severn Sea, on both sides thereof, which some still alive do (one I
   hope thankfully) remember.

   An account hereof was written to John Stow, the industrious chronicler,
   from Dr. Still, then Bishop of Bath and Wells, and three other
   gentlemen of credit, to insert it in his story; one passage wherein I
   cannot omit:--

   Stow's Chronicle, p. 889. "Among other things of note, it happened
   that, upon the tops of some hills, divers beasts of contrary nature had
   got up for their safety, as dogs, cats, foxes, hares, conies, moles,
   mice, and rats, who remained together very peaceably, without any
   manner or sign of fear of violence one towards another."

   How much of man was there then in brute creatures? How much of
   brutishness is there now in men? Is this a time for those who are
   sinking for the same cause to quarrel and fall out? I dare add no more
   but the words of the Apostle, 2 Tim. ii. 7: Consider what I say; and
   the Lord give you understanding in all things.
     __________________________________________________________________

XXXVII. RECEDE A TITTLE.

   I SAW two ride a race for a silver cup; he who won it outran the post
   many paces: indeed, he could not stop his horse in his full career, and
   therefore was fain to run beyond the post, or else he had never come
   soon enough unto it.

   But presently after when he had won the wager, he reined his horse back
   again, and softly returned to the post, where from the judges of the
   match he received the cup, the reward of his victory.

   Surely many moderate men designed a good mark to themselves, and
   propounded pious ends and aims in their intentions. But query whether,
   in pursuance thereof, in our late civil destruction, they were not
   violented to outrun the mark, (so impossible it is to stop a soul in
   the full speed thereof,) and whether they did not in some things overdo
   and exceed what they intended.

   If so, it is neither sin nor shame, but honourable and profitable, for
   such persons (sensible of their over-activity) even fairly to go back
   to the post which they have outrun, and now calmly to demonstrate to
   the whole world that this only is the true and full measure of their
   judgments, whilst the rest was but the superfluity of their passions.
     __________________________________________________________________

XXXVIII. BEAT THYSELF.

   I SAW a mother threatening to beat her little child for not rightly
   pronouncing that petition in the Lord's prayer: And forgive us our
   trespasses, as we forgive them that trespass against us. The child
   essayed and offered as well as it could to utter it, adventuring at
   tepasses, trepasses, but could not pronounce the word aright. Alas! it
   is a shibboleth to a child's tongue, wherein there is a confluence of
   hard consonants together; and therefore if the mother had beaten defect
   in the infant for default, she deserved to have been beaten herself.

   The rather because what the child could not pronounce the parents do
   not practise. O how lispingly and imperfectly do we perform the close
   of this petition: As we forgive them that trespass against us. It is
   well if with the child we endeavour our best, though falling short in
   the exact observance thereof.
     __________________________________________________________________

XXXIX. WITHOUT BLOOD.

   IT passeth for a general report of what was customary in former times,
   that the sheriff of the county used to present the judge with a pair of
   white gloves at those which we call maiden assizes, viz. when no
   malefactor is put to death therein; a great rarity (though usual in
   small) in large and populous countries.

   England, a spacious country, is full of numerous factions in these
   distracted times. It is above belief, and will hardly find credit with
   posterity, that a general peace can be settled in our nation without
   effusion of blood.

   But if we should be blessed with a dry peace, without one drop of blood
   therein, O let the white gloves of honour and glory be in the first
   place presented to the God of heaven, the principal giver; and a second
   white pair of gratitude be given to our general, the instrumental
   procurer thereof.
     __________________________________________________________________

XL. AGAINST THE HAIR AND THE FLESH.

   ALL devils are not equally easy to be ejected out of possessed people;
   some are of a more sullen, sturdy, stubborn nature, good (or rather
   bad) at holdfast, and hard to be cast out.

   In like manner all bosom sins are not conquered with facility alike,
   and these three are of the greatest difficulty:--

   1. Constitutionary sins, riveted in our tempers and complexions.

   2. Customary sins, habited in us by practice and presumption.

   3. Such sins to the repentance whereof restitution is required.

   Oh! when a man hath not only devoured widows' houses, Matt. xxiii. 14,
   but also they have passed the first and second concoction in his
   stomach; yea, when they are become blood in the veins, yea, sinews in
   the flesh of his estate, O then to refund, to mangle and disinter one's
   demesnes, this goeth shrewdly against flesh and blood indeed! But what
   saith the Apostle, Flesh and blood shall not inherit the kingdom of
   God.

   Yet even this devil may be cast out with fasting and prayer, Matt.
   xvii. 21. This sin, notwithstanding it holdeth violent possession, may
   by those good means, and God's blessing thereon, have a firm ejection.
     __________________________________________________________________

XLI. A FREE-WILL OFFERING.

   WHEN Job began to set up the second time, he built his recruited estate
   upon three bottoms:--

   1. God's blessing.

   2. His own industry.

   3. His friends' charity.

   Job xlii. 11: Every man also gave him a piece of money, and every one
   also an ear-ring of gold. Many drops meeting together filled the
   vessel.

   When our patient Job, plundered of all he had, shall return again,
   certainly his loyal subjects will offer presents unto him (though they,
   alas! who love him best can give him least). Surely all is not given
   away in making the golden calf, but that there is some left for the
   business of the tabernacle.

   But surely those have cause to be most bountiful, who may truly say to
   him what David said humbly to the God of heaven, 1 Chron. xxix. 14: Of
   thine own have I given unto thee.
     __________________________________________________________________

XLII. A GOOD ANCHOR.

   ISAAC, ignorantly going along to be offered, propounded to his father a
   very hard question, Gen. xxii. 7: Behold the fire and wood, but where
   is the lamb for a burnt-offering?

   Abraham returned, God will provide himself a lamb for a burnt-offering.

   But was not this gratis dictum of Abraham? Did not he herein speak
   without book? Where and when did God give him a promise to provide him
   a lamb?

   Indeed, he had no particular promise as to this present point, but he
   had a general one, Gen. xv. 1: Fear not, Abraham, I am thy shield, and
   thy exceeding great reward. Here was not only a lamb, but a flock of
   sheep, yea, a herd of all cattle promised unto him.

   It hath kept many an honest soul in these sad times from sinking into
   despair, that though they had no express in Scripture that they should
   be freed from the particular miseries relating to this war, yet they
   had God's grand charter for it, Rom. viii. 28: And we know that all
   things work together for good to them that love God, to them who are
   the called according to his purpose.
     __________________________________________________________________

XLIII. EYES BAD, NOT OBJECT.

   I LOOKED upon the wrong or back side of a piece of arras: it seemed to
   me as a continued nonsense, there was neither head nor foot therein;
   confusion itself had as much method in it: a company of thrums and
   threads, with many pieces and patches of several sorts, sizes, and
   colours, all which signified nothing to my understanding.

   But then looking on the reverse or right side thereof, all put together
   did spell excellent proportions and figures of men and cities. So that
   indeed it was a history, not wrote with a pen, but wrought with a
   needle.

   If men look upon our late times with a mere eye of reason, they will
   hardly find any sense therein, such their huddle and disorder. But,
   alas! the wrong side is objected to our eyes, whilst the right side is
   presented to the high God of heaven, who knoweth that an admirable
   order doth result out of this confusion, and what is presented to him
   at present may hereafter be so showed to us as to convince our
   judgments in the truth thereof.
     __________________________________________________________________

XLIV. EVER, NEVER.

   WE read, Psalm lv. 19: Because they have no changes, therefore they
   [the wicked] fear not God.

   Profaneness is a strange logician, which can collect and infer the same
   conclusion from contrary premises. Libertines here in England, because
   they have had so many changes, therefore they fear not God.

   Jacob taxed Laban, Gen. xxxi. 41: Thou hast changed my wages ten times.
   I have neither list nor leisure to inquire how far our alterations of
   government, within these few years, fall short of that number.

   But it is a sad truth, that as King Mithridates is said to have fed on
   poison so long, that at last it became ordinary food to his body; so
   the multitude of changes have proved no change in many men's
   apprehensions, being so common and ordinary it hath made no effectual
   impression on their spirits. Yea, which is worse, they (as if all
   things came by casualty) fear God the less for these alterations.
     __________________________________________________________________

XLV. HEAR ME OUT.

   I MUST confess myself to be (what I ever was) for a commonwealth: but
   give me leave to state the meaning of the word, seeing so much mischief
   hath taken covert under the homonymy thereof.

   A commonwealth and a king 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.

   The Apostle speaketh of some Ephesians, in the ii. and 12, aliens from
   the commonwealth of Israel: that the commonwealth is neither
   aristocratical nor democratical, but hath one sole and single person,
   Jesus Christ, the supreme head thereof.

   May I live (if it may stand with God's good will and pleasure) to see
   England a commonwealth in such a posture, and it will be a joyful
   object to all who are peaceable in our nation.
     __________________________________________________________________

XLVI. MONS MOBILIS.

   I OBSERVE that the mountains now extant do fall under a double
   consideration.

   Those by creation, and those by inundation.

   The former were of God's making, primitive mountains; when at the first
   his wisdom did here sink a vale, there swell a hill, so to render the
   prospect of the earth the more grateful by the alternate variety
   thereof.

   The second by inundation were such as owe their birth and being to
   Noah's flood: when the water lying long in a place, (especially when
   driven on with the fury of the wind,) corroded a hollow, and so by
   consequence cast up a hill on both sides.

   For such mountains of God's making, who either by their birth succeed
   to estates, or have acquired them by God's blessing on their lawful
   industry, good success may they have with their wealth and honour. And
   yet let not them be too proud, and think, with David, that God hath
   made their mountain so strong it cannot be moved; but know themselves
   subject to the earthquakes of mutability as well as others.

   As for the many mountains of our age, grandized by the unlawful ruin of
   others, swoln to a tympany by the consumption of their betters; I wish
   them just as much joy with their greatness as they have right unto it.
     __________________________________________________________________

XLVII. NOT INVISIBLE.

   A WAGGISH scholar (to say no worse), standing behind the back of his
   tutor, conceived himself secured from his sight, and on this confidence
   he presumed to make antic mocks and mouths at him. Meantime his tutor
   had a looking-glass (unknown to the scholar) before his face, wherein
   he saw all which his pupil did, and the pupil soon after felt something
   from his tutor.

   Many things have been done in huggermugger in our age, profane persons
   conceited that their privacy protected them from Divine inspection.
   Some say with the wicked in the psalm, Tush, shall the Lord see?

   But know that, Rev. iv. 6, before the throne there was a sea of glass,
   like unto crystal. This is God's omnisciency. Sea, there is the
   largeness; crystal, there is the pureness thereof. In this glass all
   persons and practices are plainly represented to God's sight, so that
   such who sin in secret shall suffer openly.
     __________________________________________________________________

XLVIII. BEST RACE.

   GOD hath two grand attributes, first, optimus, that he is the best of
   beings. Secondly, maximus, that he is the greatest of essences. It may
   justly seem strange that all men naturally are ambitious, with the
   Apostles, Luke xxii. 24, to contest and contend for the latter, who
   shall be accounted for the greatest. Outward greatness having no
   reality in itself, but founded merely in outward account and reputation
   of others.

   But as for his goodness, they give it a go-by, no whit endeavouring the
   imitation thereof; whereas, indeed, greatness without goodness is not
   only useless, but also dangerous and destructive, both to him that hath
   it and those who are about him.

   This is a fruit of Adam's fall, and floweth from original corruption.
   Oh! for the future let us change this our ambition into holy emulation,
   and fairly run a race of grace, who shall outstrip others in goodness.

   In which race strive lawfully to gain the victory, supplant not those
   that run before thee, justle not those who are even with thee, hinder
   not those who come behind thee.
     __________________________________________________________________

XLIX. FEED THE LAMBS.

   WHAT may be the cause why so much cloth so soon changeth colour? It is
   because it was never wet wadded, which giveth the fixation to a colour,
   and setteth it in the cloth.

   What may be the reason why so many now-a-days are carried about with
   every wind of doctrine, even to scour every point in the compass round
   about? Surely it is because they were never well catechised in the
   principles of religion.

   O for the ancient and primitive ordinance of catechising! every youth
   can preach, but he must be a man indeed who can profitably catechise.

   Indeed, sermons are like whole joints for men to manage, but
   catechising is mincemeat, shred into questions and answers, (fit for
   children to eat, and easy for them to digest,) whilst the minister may
   also, for the edification of those of riper years, enlarge and dilate
   himself on both as he seeth just occasion.
     __________________________________________________________________

L. NAME AND THING.

   THERE is a new word coined, within few months, called fanatics, which,
   by the close stickling thereof, seemeth well cut out and proportioned
   to signify what is meant thereby, even the sectaries of our age.

   Some (most forcedly) will have it Hebrew, derived from the word to see
   or face one, [37] importing such whose piety consisteth chiefly in
   visage, looks, and outward shows; others will have it Greek, from
   pha'nomai, to show and appear; their meteor piety consisting only in
   short blazing, the forerunner of their extinction. But most certainly
   the word is Latin, from fanum, a temple; and fanatici were such who,
   living in or attending thereabouts, were frighted with spectra, or
   apparitions, which they either saw or fancied themselves to have seen.
   These people, in their fits and wild raptures, pretended to strange
   predictions:


   "Ut fanaticus cestro

   Percussus, Bellona tuo, divinat et ingens

   Omen habes, inquit, magni clarique triumphi."

   Juv. Sat. 4.


   "Ut mala quem scabies et morbus regius urget,

   Aut fanaticus error."

   Hor. in Poet.

   It will be said we have already (more than a good) many nicknames of
   parties, which doth but inflame the difference, and make the breach the
   wider betwixt us. It is confessed; but withal it is promised, that when
   they withdraw the thing we will subtract the name. Let them leave off
   their wild fancies, inconsistent with Scripture, antiquity, and reason
   itself, and then we will endeavour to bury the fanatic, and all other
   names, in perpetual oblivion.
     __________________________________________________________________

   [37] phnh vidit.
     __________________________________________________________________
     __________________________________________________________________

                      MIXT CONTEMPLATIONS ON THESE TIMES.
     __________________________________________________________________

I. ALL AFORE.

   A DEAR friend of mine (now I hope with God) was much troubled with an
   impertinent and importunate fellow, desirous to tell him his fortune.
   For things to come, said my friend, I desire not to know them, but am
   contented to attend Divine Providence; tell me, if you can, some
   remarkable passages of my life past. But the cunning man was nothing
   for the preter tense (where his falsehood might be discovered), but all
   for the future, counting himself therein without the reach of
   confutation.

   There are in our age a generation of people, who are the best of
   prophets and worst of historians; Daniel and the Revelation are as easy
   to them as the ten commandments and the Lord's prayer: they pretend
   exactly to know the time of Christ's actual reign on earth, of the ruin
   of the Romish Antichrist, yea, of the day of judgment itself.

   But these oracles are struck quite dumb, if demanded anything
   concerning the time past; about the coming of the children of Israel
   out of Egypt and Babylon, the original increase and ruin of the four
   monarchies; of these and the like they can give no more account than
   the child in the cradle. They are all for things to come, but have
   gotten (through a great cold of ignorance) such a crick in their neck,
   they cannot look backward on what was behind them.
     __________________________________________________________________

II. TRUE TEXT. FALSE GLOSS.

   A HUSBANDMAN, anabaptistically inclined, in a pleasant humour came to
   his minister, and told him, with much cheerfulness, that this very
   seeds-time the words of the Apostle, 1 Cor. ix. 10, were fulfilled:
   That he that plougheth may plough in hope.

   Being desired farther to explain himself; I mean, said he, we
   husbandmen now plough in hope that at harvest we shall never pay
   tithes, but be eased from that Antichristian yoke for the time to come.
   It seemeth he had received such intelligence from some of his own
   party, who reported what they desired.

   He might plough in hope to reach his nine parts, but in despair to have
   the tenth; especially since God hath blessed us with so wise a
   Parliament, consisting not only of men chosen, but of persons truly the
   choice of the nation, who will be as, if not more, tender of the
   Church's right than their own interest. They have read how Pharaoh,
   king of Egypt, Gen. xlvii. 22, would in no case alienate the lands of
   the priests. The very Gypsies, who generally have no good name,
   (condemned for crafty cheaters and cozeners,) were conscientiously
   precise in this particular, and they would not take away what was given
   to their God in his ministers.
     __________________________________________________________________

III. FOUL MOUTH STOPT.

   AMBITIOUS Absalom endeavoured to bring a scandal on his father's
   government, complaining, the petitioners who repaired to his court for
   justice were slighted and neglected. 2 Sam. xv. 3: See, thy matters are
   good and right, but there is no man deputed of the king to hear thee.

   But we know the English proverb, Ill-will never speaketh well. Let us
   do that justice to David, yea, to our own judgments, not to believe a
   graceless son and subject, against a gracious father and sovereign.

   Some malecontents (Ishmaels, whose swords are against every one) seek
   to bring a false report on the Parliament, as if the clergy must expect
   no favour, not to say justice, from them, because there are none in the
   house elected and deputed either to speak for them or hear them speak
   for themselves.

   Time was, say they, when the clergy was represented in the House of
   Lords by two archbishops and four-and-twenty bishops. Time was, when
   the clergy had their own convocation, granting subsidies for them, so
   that their purses were only opened by the hands of their own proxies;
   but now, though our matters be good and right, there is no man deputed
   to hear us.

   I am, and ever will be, deaf to such false and scandalous suggestions;
   if there be four hundred and odd (because variously reckoned up) in the
   House of Parliament, I am confident we clergymen have four hundred and
   odd advocates for us therein. What civil Christian would not plead for
   a dumb man? Seeing the clergy hath lately lost their voice they so long
   had in Parliaments; honour and honesty will engage those pious persons
   therein to plead for our just concernments.
     __________________________________________________________________

IV. ATOMS AT LAST.

   I MEET not, either in sacred or profane writ, with so terrible a rout
   as Saul gave unto the host of the Ammonites, under Nahash their king, 1
   Sam. xi. 11: And it came to pass, that they which remained were
   scattered, so that two of them were not left together. And yet we have
   daily experience of greater scatterings and dissipations of men in
   their opinions.

   Suppose ten men, out of pretended purity, but real pride and
   peevishness, make a wilful separation from the Church of England,
   possibly they may continue some competent time in tolerable unity
   together.

   Afterwards, upon a new discovery of a higher and holier way of divine
   service, these ten will split asunder into five and five, and the purer
   moiety divide from the other, as more drossy and feculent.

   Then the five in process of time, upon the like occasion of clearer
   illumination, will cleave themselves into three and two.

   Some short time after, the three will crumble into two and one, and the
   two part into one and one, till they come into the condition of the
   Ammonites, so scattered that two of them were not left together.

   I am sad, that I may add with too much truth, that one man will at last
   be divided in himself, distracted often in his judgment betwixt many
   opinions; that, what is reported of Tostatus, lying on his death-bed,
   in multitudine controversiarum non habuit, quod crederet; amongst the
   multitude of persuasions through which he had passed, he knoweth not
   where to cast anchor and fix himself at the last.
     __________________________________________________________________

V. AN ILL MATCH.

   DIVINE Providence is remarkable in ordering, that a fog and a tempest
   never did, nor can, meet together in nature. For as soon as a fog is
   fixed, the tempest is allayed; and as soon as a tempest doth arise, the
   fog is dispersed. This is a great mercy; for otherwise such small
   vessels as boats and barges, which want the conduct of the card and
   compass, would irrecoverably be lost.

   How sad, then, is the condition of many sectaries in our age; which in
   the same instant have a fog of ignorance in their judgments, and a
   tempest of violence in their affections, being too blind to go right,
   and yet too active to stand still.
     __________________________________________________________________

VI. DOWN, YET UP.

   HYPOCRITE, in the native etymology of the word, as it is used by
   ancient Greek authors, signifieth such a one, qui alienae personae in
   comoedia aut tragoedia est effector et repraesentator, who in comedy or
   tragedy doth feign and represent the person of another; in plain
   English, hypocrite is neither more nor less than a stage-player.

   We all know that stage-players some years since were put down by public
   authority; and though something may be said for them, more may be
   brought against them, who are rather in an employment than a vocation.

   But let me safely utter my too just fears; I suspect the fire was
   quenched in the chimney, and in another respect scattered about the
   house. Never more strange stage-players than now, who wear the vizards
   of piety and holiness, that under that covert they may more securely
   commit sacrilege, oppression, and what not.

   In the days of Queen Elizabeth, a person of honour or worship would as
   patiently have digested the lie as to have been told that they did wear
   false pendants, or any counterfeit pearl or jewels about them, so usual
   in our age; yet would it were the worst piece of hypocrisy in fashion.
   O, let us all labour for integrity of heart, and either appear what we
   are, or be what we appear!
     __________________________________________________________________

VII. CALEB, ALL HEART.

   I WAS lately satisfied in what I heard of before, by the confession of
   an excellent artist, (the most skilful in any kind are most willing to
   acknowledge their ignorance,) that the mystery of annealing of glass,
   that is, baking it so that the colour may go clean through it, is now
   by some casualty quite lost in England, if not in Europe.

   Break a piece of red glass, painted some four hundred years since, and
   it will be found as red in the middle as in the outsides; the colour is
   not only on it, but in it and through it.

   Whereas, now all art can perform is only to fix the red on one side of
   the glass, and that ofttime so faint and fading, that within few years
   it falleth off, and looketh piebald to the eye.

   I suspect a more important mystery is much lost in our age, viz. the
   transmitting of piety clean through the heart, that a man become inside
   and outside alike. O the sincerity of the ancient patriarchs, inspired
   prophets, holy apostles, patient martyrs, and pious fathers of the
   primitive Church, whereas only outside sanctity is too usual in our
   age. Happy the man on whose monument that character of Asa (1 Kings xv.
   14) may be truly inscribed for his epitaph: Here lieth the man whose
   heart was perfect with the Lord all his days. Heart perfect, O the
   finest of wares! All his days, O the largest of measures!
     __________________________________________________________________

VIII. FIE, FOR SHAME.

   CONSIDERING with myself the causes of the growth and increase of
   impiety and profaneness in our land, amongst others this seemeth to me
   not the least, viz. the late many false and erroneous impressions of
   the Bible. Now know, what is but carelessness in other books is impiety
   in setting forth of the Bible.

   As Noah in all unclean creatures preserved but two of a kind, so among
   some hundreds in several editions we will insist only on two instances.

   In the Bible printed at London, 1653, we read, 1 Cor. vi. 9: Know ye
   not that the unrighteous shall inherit the kingdom of God? for not
   inherit.

   Now, when a reverend doctor in divinity did mildly reprove some
   libertines for their licentious life, they did produce this text, from
   the authority of this corrupt edition, in justification of their
   vicious and inordinate conversations.

   The next instance shall be in the Bible printed at London in quarto
   (forbearing the name of the printer, because not done wilfully by him)
   in the singing Psalms, Ps. lxvii. 2:


   That all the earth may know

   The way to worldly wealth,

   for godly wealth.

   It is too probable that too many have perused and practised this
   erroneous impression, namely, such who by plundering, oppression,
   cozening, force, and fraud, have in our age suddenly advanced vast
   estates.
     __________________________________________________________________

IX. LITTLE LOUD LIARS.

   I REMEMBER one in the University gave for his question, Artis
   compendium artis dispendium. The contracting of arts is the corrupting
   of them. Sure I am, the truth hereof appeareth too plainly in the pearl
   Bible printed at London, 1653, in the volume of twenty-four; for
   therein all the dedications and titles of David's Psalms are wholly
   left out, being part of the original text in Hebrew, and intimating the
   cause and the occasion of the writing and composing those Psalms,
   whereby the matter may be better illustrated.

   The design may be good to reduce the Bible to so small a volume, partly
   to make it the more portable in men's pockets, partly to bring down the
   price of them, that the poor people may the better compass them. But
   know that vilis, in the Latin tongue, in the first sense signifieth
   what is cheap, in the second sense what is base. The small price of the
   Bible hath caused the small prizing of the Bible, especially since so
   many damnable and pernicious mistakes have escaped therein.

   I cannot omit another edition in a large 12mo. making the Book of Truth
   to begin with a loud lie, pretending this title:

   Imprinted at London by ROBERT BARKER, etc., Anno 1638.

   whereas, indeed, they were imported from Holland, 1656, and that
   contrary to our statutes. What can be expected from so lying a
   frontispiece but suitable falsehoods, wherewith it aboundeth?

   O that men in power and place would take these things into their
   serious considerations! a caution too late to amend what is past, but
   early enough for the future to prevent the importing of foreign, and
   misprinting of homemade Bibles.
     __________________________________________________________________

X. NAME GENERAL.

   WE read of Joseph (when advanced in the court of Pharaoh), that he
   called his eldest son, Gen. xli. 51, Manasseh; for God, said he, hath
   made me forget all my toil, and my father's house.

   Forget his father's house! the more unnatural and undutiful son he (may
   some say) for his ungodly oblivion.

   O no! Joseph never historically forgot his father's house, nor lost the
   affection he hare thereunto, only he forgot it both to the sad and to
   the vindictive part of his memory; he kept no grudge against his
   brethren for their cruel usage of him.

   If God should be pleased to settle a general peace betwixt all parties
   in our land, let us all name our next-born child (it will fit both
   sexes) Manasseh. That is, forgetting; let us forget all our
   plunderings, sequestrations, injuries offered unto us, or suffered by
   us; the best oil is said to have no taste, that is, no tang. Though we
   carry a simple and single remembrance of our losses unto the grave, it
   being impossible to do otherwise, (except we rase the faculty of
   memory, root and branch, out of our mind,) yet let us not keep any
   record of them with the least reflection of revenge.
     __________________________________________________________________

XI. APT SCHOLARS.

   MOTHERS generally teach their children three sins before they be full
   two years old.

   First, pride: Point, child, where are you fine? Where are you fine?

   Secondly, lying: It was not A that cried, it was B that cried.

   Thirdly, revenge: Give me a blow, and I will beat him. Give me a blow,
   and I will beat him.

   Surely children would not be so bad, nor so soon bad, but partly for
   bad precedents set before them, partly for bad precepts taught unto
   them.

   As all three lessons have taken too deep impressions in our hearts, so
   chiefly the last of revenge. How many blows have been given on that
   account within our remembrance, and yet I can make it good, that we in
   our age are more bound to pardon our enemies than our fathers and
   grandfathers in their generation.

   For charity consisteth in two main parts; in donando et condonando, in
   giving and forgiving. Give we cannot so much as those before us, our
   estates being so much impaired and impoverished with taxes unknown to
   former ages.

   Seeing, therefore, one channel of charity must be the less, the stream
   thereof ought to run broader and deeper in the other. The less we can
   give, the more we should forgive: but alas! this is the worst of all,
   that giving goeth not so much against our covetousness, but forgiving
   goeth more against our pride and ambition.
     __________________________________________________________________

XII. ALL WELL WEARIED.

   TWO gentlemen, father and son, both of great quality, lived together;
   the son on a time, Father, said he, I would fain be satisfied how it
   cometh to pass, that of such agreements which I make betwixt neighbours
   fallen out, not one of twenty doth last and continue. Whereas not one
   of twenty fails wherein you are made arbitrator.

   The reason, answered the other, is plain. No sooner do two friends fall
   out, but presently you offer yourself to compromise the difference,
   wherein I more commend your charity than your discretion. Whereas I
   always stay till the parties send or come to me, after both sides,
   being well wearied by spending much money in law, are mutually desirous
   of an agreement.

   Had any endeavoured, some sixteen years since, to have advanced a firm
   peace betwixt the two opposite parties in our land, their success would
   not have answered their intentions, men's veins were then so full of
   blood, and purses of money.

   But since there hath been so large an evacuation of both, and men begin
   soberly to consider that either side may (by woful experience) make
   other miserable, but it is only our union can make both happy, some
   hope there is, that a peace, if now made, may probably last and
   continue, which God in his mercy make us worthy of, that we may in due
   time receive it.
     __________________________________________________________________

XIII. O, INCONSTANCY!

   LEARNED Master Camden, treating in an astrological way under what
   planet [38] Britain is seated, allegeth but one author, viz. Johannes
   de Muris, who placeth our island under Saturn, whilst he produceth
   three, viz. the friar Perscrutator, Esquidius, and Henry Silen, which
   place Britain under the moon.

   It will add much (in the general apprehension of people) to the
   judgment of the latter, that so many changes and vicissitudes in so
   short a time have befell our nation; we have been in twelve years a
   kingdom, commonwealth, protectordom, afterwards under an army,
   Parliament, &c. Such inconstancy doth speak us under the moon indeed;
   but the best is, if we be under the moon, the moon is under God, and
   nothing shall happen unto us but what shall be for his glory, and, we
   hope, for our good; and that we may in due time be under the sun again.
     __________________________________________________________________

   [38] In his Brit. p. 82.
     __________________________________________________________________

XIV. RECOVERED.

   TYRANNUS was a good word at first, importing no more than a king; the
   pride and cruelty of some made the word to bear ill, as it doth in the
   modern acceptation thereof.

   Providence, as good a word as any in divinity, hath suffered so much in
   the modern abusing thereof, that conscientious people begin to loathe
   and hate it. For God's providence hath been alleged against God's
   precepts. King's bare word was never in our land produced against his
   broad seal. Yet success (an argument borrowed from the Turks) hath been
   pleaded as the voice of God's approbation against his positive and
   express will in his word.

   But God hath been pleased to vindicate his own honour, and to assert
   the credit of providence, which is now become a good word again. If
   impulsive providence (a new-coined phrase) hath given the late army
   their greatness, expulsive providence (a newer phrase) hath given them
   their smallness: being now set by, laid aside as useless; and not set
   by, so far from terrifying of any, by few they are regarded.
     __________________________________________________________________

XV. GRATITUDE.

   NEWCASTLE on Tyne is, without corrival, the richest town in England,
   which before the Conquest was usually known by the name of Monk-
   Chester. [39]

   Exeter must be allowed of all, one of the neatest and sweetest cities
   of England, which anciently by the Saxons was called Monk-Town, [40]
   both which names are now utterly out of use, and known only to
   antiquaries.

   God hath done great things already, whereof we rejoice, by the hand of
   our great general, in order to the settlement of our nation. When the
   same (as we hope in due time) shall be completed, not only Newcastle
   and Exeter shall have just cause, with comfort, to remember their old
   names, but every county, city, market-town, parish, and village in
   England may have the name of Monk put upon them. But oh, the modesty of
   this worthy person is as much as his merit, who hath learned from
   valiant, wise, and loyal Joab [2 Sam. xii. 23.] to do nothing
   prejudicial to David, and delighteth not so much in having a great
   name, as in deserving it.
     __________________________________________________________________

   [39] Camden's Brit. in Northumb.

   [40] Idem in Devon.
     __________________________________________________________________

XVI. THE HEIR.

   I EVER beheld Somersetshire, in one respect, as the most ancient and
   honourable shire in England. For Glastonbury in that county was the
   British Antioch, where the Britons were first called Christians, by the
   preaching of Joseph of Arimathea, though the truth of the story be much
   swoln by the leaven of legendary fictions.

   But hereafter Somersetshire, in another respect, must be allowed the
   eldest county in England; as Christianity first grew there, so charity
   first sprang thence, in that their sober, serious, and seasonable
   declaration, wherein they renounce all future animosities in relation
   to their former sufferings.

   Now, as the zeal of Achaia [2 Cor. ix. 2.] provoked very many, so the
   example of Somersetshire hath been precedential to other counties to
   follow it. Kent and Essex since have done, and other shires are daily
   doing the same; yea, and I hope that those counties which lag the last
   in writing, will be as forward as the first in performing their solemn
   promises therein.
     __________________________________________________________________

XVII. SAD TRANSPOSITION.

   IT seemeth marvellous to me that many mechanics, (few able to read, and
   fewer to write their names,) turning soldiers and captains in our wars,
   should be so soon and so much improved. They seemed to me to have
   commenced per saltum in their understandings. I profess, without
   flouting or flattering, I have much admired with what facility and
   fluentness, how pertinently and properly, they have expressed
   themselves, in language which they were never born nor bred to, but
   have industriously acquired by conversing with their betters.

   What a shame would it be, if such who have been of genteel extraction,
   and have had liberal education, should (as if it were by exchange of
   souls) relapse into ignorance and barbarism!

   What an ignominy would it be for them to be buried in idleness, and in
   the immoderate pursuit of pleasures and vicious courses, till they
   besot their understandings, when they see soldiers arrived at such an
   improvement, who were bred tailors, shoemakers, cobblers, &c.

   Not that I write this (God knoweth my heart) in disgrace of them,
   because they were bred in so mean callings, which are both honest in
   themselves and useful in the commonwealth; yea, I am so far from
   thinking ill of them for being bred in so poor trades, that I should
   think better of them for returning unto them again.
     __________________________________________________________________

XVIII. BIRD IN THE BREAST.

   I SAW two men fighting together, till a third, casually passing by,
   interposed himself to part them; the blows of the one fell on his face,
   of the other on his back, of both on his body, being the screen betwixt
   the fiery anger of the two fighters. Some of the beholders laughed at
   him, as well enough served for meddling with matters which belonged not
   to him.

   Others pitied him, conceiving every man concerned to prevent bloodshed
   betwixt neighbours, and Christianity itself was commission enough to
   interest him therein.

   However, this is the sad fate which attended ah 1 moderate persons,
   which will mediate betwixt opposite parties. They may complain with
   David, They have rewarded me evil for good, and hatred for my
   good-will. Yet let not such hereby be disheartened, but know that
   (besides the reward in heaven) the very work of moderation is the wages
   of moderation. For it carrieth with it a marvellous contentment in his
   conscience who hath endeavoured his utmost in order to unity, though
   unhappy in his success.
     __________________________________________________________________

XIX. FAIR HOPES.

   A TRAVELLER who had been newly robbed inquired of the first gentleman
   he met, who also was in a melancholy humour, (a cause having lately
   gone against him,) where he might find a justice of peace, to whom the
   gentleman replied: You ask for two things together, which singly and
   severally are not to be had. I neither know where justice is, nor yet
   where peace is to be found.

   Let us not make the condition of our land worse than it was;
   Westminster Hall was ever open, though the proceedings of justice
   therein were much interrupted and obstructed with military impressions.
   Peace, we confess, hath been a stranger unto us a long time,
   heart-burnings remaining when house-burnings are quenched; but now,
   blessed be God, we are in a fair probability of recovering both, if our
   sins and ingratitude blast not our most hopeful expectations.
     __________________________________________________________________

XX. RIDDLE UNRIDDLED.

   WE read, (1 Sam. xv. 11,) that when Absalom aspired to his father's
   kingdom, with him went two hundred men out of Jerusalem, that were
   called, and they went in their simplicity, and they knew not anything.
   If any have so little charity as to call these persons traitors, I will
   have so much confidence as to term them loyal traitors, and (God
   willing) justify the seeming contradiction.

   For they lodged not in their hearts the least disloyal thought against
   the person and power of King David. But alas! when these two hundred
   were mixed among two thousand, ten thousand, twenty thousand of active
   and designing traitors, these poor men might in the violent multitude
   be hurried on, not only beyond their intentions, but even against their
   resolutions.

   Such as are sensible with sorrow that their well-intending simplicity
   hath been imposed on, abused, and deluded by the subtlety of others,
   may comfort and content themselves in the sincerity of their own souls;
   God, no doubt, hath already forgiven them, and therefore men ought to
   revoke their uncharitable censures of them. And yet Divine justice will
   have its full tale of intended stripes, taking so many off from the
   back of the deceived, and laying them on the shoulders of the
   deceivers.
     __________________________________________________________________

XXI. NO RECORD TO REMAIN.

   I NEVER did read, nor can learn from any, that ever Queen Elizabeth had
   any ship-royal, which in the name thereof carried the memorial of any
   particular conquest she got either by land or by water. Yet was she as
   victorious as any prince in her age, and (which is mainly material) her
   conquests were mostly achieved against foreign enemies.

   The ships of her navy had only honest and wholesome names, the
   Endeavour, the Bonaventure, the Return, the Unity, &c.

   Some of our modern ships carry a very great burden in their names; I
   mean the memorial of some fatal fights in the civil wars in our own
   nation, and the conquerors ought not to take much joy, as the conquered
   must take grief in the remembrance thereof.

   I am utterly against the rebaptizing of Christians, but I am for the
   redipping of ships, that not only some inoffensive, but ingratiating
   names may be put upon them; the Unity, the Reconciliation, the
   Agreement, the Concord, and healing titles, (I speak more like a
   bookman than a seaman,) and others to that purpose.
     __________________________________________________________________

XXII. ALL FOR THE PRESENT.

   THERE is a pernicious humour, of a catching nature, wherewith the
   mouths of many, and hearts of more, are infected. Some there are that
   are so covetous to see the settlement of church and state according to
   their own desires, that if it be not done in our days, say they, we
   care not whether it be done at all or no.

   Such men's souls live in a lane, having weak heads and narrow hearts,
   their faith being little, and charity less, being all for themselves
   and nothing for posterity. These men, living in India, would prove ill
   commonwealth's-men, and would lay no foundation for porcelain or china
   dishes, because despairing to reap benefit thereby, as not ripened to
   perfection in a hundred years.

   Oh! give me that good man's gracious temper, who earnestly desired the
   prosperity of the Church, whatsoever became of himself, whose verses I
   will offer to translate:


   Seu me terra tegit, seu vastum contegit aequor;

   Exoptata piis saecula fausta precor.


   Buried in earth, or drowned in the main,

   Eat up by worms or fishes;

   I pray the pious may obtain

   For happy times their wishes.

   And if we ourselves, with aged Barzillai, [2 Sam. xix. 32.] be
   superannuated to behold the happy establishment of church and state,
   may we, dying in faith, [Heb. xi. 13.] though not having received the
   promises, bequeath the certain reversions of our Chimhams, I mean the
   next generation which shall rise up after us.
     __________________________________________________________________

XXIII. COURTESY GAINETH.

   I HAVE heard the royal party (would I could say without any cause)
   complained of, that they have not charity enough for converts, who came
   off unto them from the opposite side; who, though they express a sense
   of and sorrow for their mistakes, and have given testimony, though
   perchance not so plain and public as others expected, of their
   sincerity, yet still they are suspected as unsound; and such as frown
   not on, look but asquint at them.

   This hath done much mischief, and retarded the return of many to their
   side; for had these their van-couriers been but kindly entertained,
   possibly ere now their whole army had come over unto us; which now are
   disheartened by the cold welcome of these converts.

   Let this fault be mended for the future, that such proselytes may meet
   with nothing to discourage, all things to comfort and content them.

   Let us give them not only the right hand of fellowship, but even the
   upper hand of superiority. One asked a mother who had brought up many
   children to a marriageable age, what art she used to breed up so
   numerous an issue; "None other," said she, "save only, I always made
   the most of the youngest." Let the Benjamins ever be darlings, and the
   last born, whose eyes were newest opened with the sight of their
   errors, be treated with the greatest affection.
     __________________________________________________________________

XXIV. MODERATION.

   ARTHUR PLANTAGENET Viscount Lisle, natural son to King Edward the
   Fourth, and (which is the greatest honour to his memory) direct
   ancestor, in the fifth degree, to the right honourable and most
   renowned lord general George Monk, was, for a fault of his servants,
   (intending to betray Calais to the king of France,) committed to the
   Tower by King Henry the Eighth, where, well knowing the fury and
   fierceness of that king, he daily expected death.

   But the innocence of this lord appearing after much search, the king
   sent him a rich ring off his own finger, with so comfortable words
   that, at the hearing thereof, a sudden joy over-charged his heart,
   whereof he died that night; [41] so fatal was not only the anger, but
   the love, of that king.

   England for these many years hath been in a languishing condition,
   whose case hath been so much the sadder than this lord's was, because
   conscious of a great guilt, whereby she hath justly incurred God's
   displeasure. If God of his goodness should be pleased to restore her to
   his favour, may he also give her moderation safely to digest and
   concoct her own happiness, that she may not run from one extreme to
   another, and excessive joy prove more destructive unto her than grief
   hath been hitherto.
     __________________________________________________________________

   [41] Speed. Chron. p. 692.
     __________________________________________________________________

XXV. PREPARATIVE.

   TWILIGHT is a great blessing of God to mankind: for, should our eyes be
   instantly posted out of darkness into light, out of midnight into
   morning, so sudden a surprisal would blind us. God, therefore, of his
   goodness, hath made the intermediate twilight to prepare our eyes for
   the reception of the light.

   Such is his dealing with our English nation. We were lately in the
   midnight of misery. It was questionable whether the law should first
   draw up the will and testament of dying divinity, or divinity first
   make a funeral sermon for expiring law. Violence stood ready to invade
   our property, heresies and schisms to oppress religion.

   Blessed be God, we are now brought into a better condition, yea, we are
   past the equilibrium; the beam beginning to break on the better side,
   and our hopes to have the mastery of our despairs. God grant this
   twilight may prove crepusculum matutinum, forerunning the rising of the
   sun, and increase of our happiness.
     __________________________________________________________________

XXVI. REVENGE WITH A WITNESS.

   FREDERIC [42] the Second, Emperor of Germany, being at Pisa, in Italy,
   and distressed for want of money to pay his army, sent for Petrus de
   Vineis, an able man, who formerly had been his secretary, but whose
   eyes he had caused to be bored out for some misdemeanour.

   Being demanded of the Emperor which way lie might most speedily and
   safely (as to outward danger) recruit his treasury, his secretary gave
   him counsel to seize on the plate of all the churches and monasteries
   of that city, which he did accordingly, and amongst the rest he took
   zonam auream, or the golden girdle, out of one church, of inestimable
   value.

   This blind secretary, returning home to his wife, told her, "Now I am
   even with the Emperor for putting out my eyes, having put him on such a
   project which I hope he will pursue to his own destruction. He hath
   made me a spectacle to men, but I have made him a monster unto God."

   Let such who are concerned herein see what success the Emperor had in
   this his expedition, founded on sacrilege; and the longer they look
   thereon, the worse I am sure they will like it, to bar further
   application.
     __________________________________________________________________

   [42] Swinger's Theat. vol. vii. lib. 5, p. 1959, sub titulo Ultionis.
     __________________________________________________________________

XXVII. A GNAT, NO GNAT.

   ONE, needlessly precise, took causeless exception at a gentleman for
   using the word "in troth" in his discourse, as if it had been a kind of
   an oath. The gentleman pleaded for himself, that "in truth" was a word
   inoffensive, even in his judgment who accused him.

   Secondly, that he was born far north, where their broad and Doric
   dialect pronounced truth, troth, and he did humbly conceive the tone of
   the tongue was no fault of the heart.

   Lastly, he alleged the twenty-fifth Psalm as it is translated in metre:


   To them that keep his testament,

   The witness of his troth.

   And thus at last, with much ado, his seeming fault was remitted.

   I am afraid if one should declare for troth and peace, and not for
   truth and peace, it would occasion some offence; however, rather than
   it should make any difference, the former will be as acceptable to the
   north of Trent, as the latter will please all good people south
   thereof.
     __________________________________________________________________

XXVIII. SILENCE AWHILE.

   HAD not mine eyes, as any other man's may, read it in the printed
   proclamations of King Edward the Sixth, (when the pulpits, generally
   Popish, sounded the alarm to Kett's rebellion, and the Devonshire
   commotion,) I would not have believed what followeth:--

   2 Edw. VI. Sept. 13.

   "By these presents, Wee inhibite generally all manner of Preachers
   whatsoever they be, to preach in this meane space, [43] to the intent
   that the whole Clergy might apply themselves in prayer to Almightie
   God, for the better atchieving of the same most Godlie intent, and
   purpose of Reformation."

   What hurt were it if in this juncture of time all our preaching were
   turned into praying for one month together, that God would settle a
   happy peace in this nation?

   However, if this be offensive to any, and giveth cause of distaste, the
   second motion may be embraced: that for a year, at least, all pulpits
   may be silent as to any part of differences relating to our times, and
   only deliver what belongeth to faith and good works.
     __________________________________________________________________

   [43] This lasted in full force but for some few weeks.
     __________________________________________________________________

XXIX. SEND HUMILITY.

   I DO not remember that the word Infinite is in Scripture attributed to
   any creature save to the city of Nineveh, Nahum iii. 9: Ethiopia and
   Egypt were her strength, and it was infinite.

   But what is now become of Nineveh? It is even buried in its own ruins,
   and may have this epitaph upon it:

   HIC JACET FINIS INFINITI.

   Here lieth the end of what was endless.

   He who beheld the multitude of actors and beholders at the mustering in
   Hyde Park on the twenty-fourth of April last, will say that there was
   an infinite number of people therein. Some would hardly believe that
   the whole nation could afford so many as the city of London alone did
   then produce.

   My prayer shall ever be, that this great city may be kept either in the
   wholesome ignorance or humble knowledge of its own strength, lest the
   people numberless prove masterless therein. And let them remember (God
   forefend the parallel) what is become of great Nineveh at this day,
   annihilated for the pride thereof!
     __________________________________________________________________

XXX. RATHER FOLD OVER THAN FALL SHORT.

   SOLOMON'S temple was seven years in building, 1 Kings vi. 38. And such
   who seriously consider the magnificence thereof, will more wonder that
   it was done so soon, than doing so long.

   Now had Solomon at the beginning of this building abolished the
   tabernacle made by Moses, because too mean and little for so mighty and
   so numerous a nation, God had been seven years without any place of
   public service.

   But that wise prince continued the tabernacle to all uses and purposes
   until the temple was finished, and then, 1 Kings viii. 4, They brought
   up the ark of the Lord, and the tabernacle of the congregation, and all
   the holy vessels that were in the tabernacle, even those did the
   priests and the Levites bring up. And as it followeth afterwards, ver.
   6: They brought in the ark of the covenant of the Lord unto his place,
   into the oracle of the house. And certainly all the rest of the
   tabernacle, consisting of such materials as might be taken down and
   kept in chests and coffers, were deposited in the temple, though it may
   be no use was made thereof.

   It had been well if, before the old government of the Church was taken
   down, a new one had first been settled. Yea, rather let God have two
   houses together, than none at all; lest piety be starved to death with
   cold, by lying out of doors in the interval betwixt the demolishing of
   an old, and the erecting of a new church discipline.
     __________________________________________________________________

XXXI. NO MAN'S WORK.

   CHRIST when on earth cured many a spot, especially of leprosy, but
   never smoothed any wrinkle; never made any old man young again.

   But in heaven he will do both, Eph. v. 27: When he shall present it to
   himself a glorious church, not having spot, or wrinkle, or any such
   thing; but that it should be holy and without blemish.

   Triumphant perfection is not to be hoped for in the militant church;
   there will be in it many spots and wrinkles as long as it consisteth of
   sinful mortal men, the members thereof: it is Christ's work, not man's
   work, to make a perfect reformation.

   Such, therefore, are no good politicians who will make a sore to mend a
   spot, cause a wound to plain a wrinkle, do a great and certain
   mischief, when a small and uncertain benefit will thereby redound.
     __________________________________________________________________

XXXII. THREE MAKE UP ONE.

   YOUNG King Jehoash had only a lease of piety, and not for his own but
   his uncle's life, 2 Kings xii. 2: He did that which was right in the
   sight of the Lord all his days, wherein Jehoiada the priest instructed
   him.

   Jehu was good in the midst of his life and a zealous reformer to the
   utter abolishing of Baal out of Israel, but in his old age, 2 Kings x.
   31, he returned to the politic sins of Jeroboam, worshipping the calves
   in Dan and Bethel.

   Manasseh was bad in the beginning and middle of his life, filling
   Jerusalem with idolatry; only towards the end thereof, when carried
   into a strange land, [2 Chron. xxxiii. 15.] he came home to himself,
   and destroyed the profane altars he had erected.

   These three put together make one perfect servant of God. Take the
   morning and rise with Jehoash, the noon and shine with Jehu, the night
   and set with Manasseh. Begin with youth-Jehoash, continue with
   man-Jehu, conclude with old-man-Manasseh, and all put together will
   spell one good Christian, yea, one good perfect performer.
     __________________________________________________________________

XXXIII. SERO, SED SERIO.

   NEBUCHADNEZZAR observed three gradations in plundering the temple;
   first, he mannerly sipped and took but a taste of the wealth thereof, 2
   Chron. xxxvi. 7: He carried of the vessels of the house of the Lord to
   Babylon.

   Next, he mended his draught, and drank very deep, ver. 10: When the
   year was expired, Nebuchadnezzar sent and brought Jehoiachin to
   Babylon, with the goodly vessels of the house of the Lord.

   Lastly, he emptied the cup, not leaving one drop behind, ver. 18: And
   all the vessels of the house of the Lord, great and small, brought he
   to Babylon.

   It was the mercy of God to allow his people space to repent: had they
   made their seasonable composition with God after the first inroad, they
   had prevented the second; if after the second, they had prevented the
   last and final destruction.

   God hath suffered our civil wars some sixteen years since, first to
   taste of the wealth of our nation; and we met not God with suitable
   humiliation. His justice then went farther, and the sword took the
   goodly vessels, the gallantry and gayety of England from us; 1. Our
   massy plate; 2. Pleasant pictures; 8. Precious jewels; 4. Rare
   libraries; and 5. Magnificent palaces [Holdenby, Theobalds, Richmond];
   carrying majesty in their structure; 1. Melted down; 2. Sold; 3. Lost,
   or drowned; 4. Transported; 5. Levelled to the ground.

   God grant that we may sue out our pardon by serious repentance, before
   all the vessels, great and small, be taken away in a renewed war, that
   the remnant of wealth which is left in the land may be continued
   therein.
     __________________________________________________________________

XXXIV. BY DEGREES.

   WE read that the nails in the holy of holies, 2 Chron. iii. 8 and 9,
   were of fine gold. Hence ariseth a question, how such nails could be
   useful? pure gold being so flexible that a nail made thereof will bow,
   and not drive.

   Now, I was present at the debate hereof, betwixt the best
   working-goldsmiths in London, where, among many other ingenious
   answers, this carried away the credit for the greatest probability
   thereof, viz. that they were screw-nails, which had holes prepared for
   their reception, arid so were wound in by degrees.

   God's work must not be done lazily, but leisurely: haste maketh waste
   in this kind. In reformations of great importance, the violent driving
   in of the nail will either break the head, or bow the point thereof, or
   rive and split that which should be fastened therewith.

   That may insensibly be screwed which cannot suddenly be knocked into
   people. Fair and softly goeth for; but, alas! we have too many fiery
   spirits, who, with Jehu, drive on so furiously they will overturn all
   in church and state, if their fierceness be not seasonably retrenched.
     __________________________________________________________________

XXXV. GOOD AUGURY.

   I WAS much affected with reading that distich in Ovid, as having
   somewhat extraordinary therein:


   Tarpeia quondam praedixit ab ilice cornix,

   Est, bene non potuit dicere, dixit, erit.


   The crow sometimes did sit and spell [44]

   On top of Tarpie-Hall;

   She could not say, All's well, all's well,

   But said, It shall, it shall.

   But what, do I listen to the language of the crow, whose black colour
   hath a cast of hell therein, in superstitious soothsaying? Let us
   hearken to what the dove of the Holy Spirit saith, promising God's
   servants, though the present times be bad, the future will be better,
   Psalm xxxvii. 11: The meek shall inherit the earth, and shall delight
   themselves in the abundance of peace.
     __________________________________________________________________

   [44] To foretell; hence Spelman.
     __________________________________________________________________

XXXVI. SUBTRACT NOT, BUT ADD.

   A COVETOUS courtier complained to King Edward the Sixth, of Christ's
   College in Cambridge, that it was a superstitious foundation,
   consisting of a master and twelve fellows, in imitation of Christ and
   his twelve apostles. He advised the king, also, to take away one or two
   fellowships, so to discompose that superstitious number.

   O no, said the king, I have a better way than that to mar their
   conceit, I will add a thirteenth fellowship unto them; which he did
   accordingly, and so it remaineth to this day.

   Well fare their hearts who will not only wear out their shoes, but also
   their feet, in God's service, and yet gain not a shoe-latchet thereby.

   When our Saviour drove the sheep and oxen out of the temple, lie did
   not drive them into his own pasture, nor swept the coin into his own
   pockets when he overturned the tables of the money-changers. But we
   have in our days many who are forward to offer to God such zeal which
   not only cost them nothing, but wherewith they have gained great
   estates.
     __________________________________________________________________

XXXVII. SEND SUCH MUSIC.

   WE read, 1 Kings viii. 55, that Solomon, when he had ended his
   excellent prayer, he blessed the people. But was not this invading the
   sacerdotal function? seeing it was not crown work, but mitre work to do
   it. [Numb. vi. 23.]

   No, surely, Solomon's act therein was lawful and laudable, there being
   a threefold blessing.

   1. Imperative; so God only blessed his people, who commandeth
   deliverances for Israel.

   2. Indicative; solemnly to declare God's blessing to, and put his name
   upon, the people, and this was the priest's work.

   3. Optative; wishing and desiring God's blessing on the people, and
   this was done by Solomon.

   Yea, it is remarkable that, in the same chapter, ver. 66, the people
   blessed the king. O happy reciprocation betwixt them! when the king
   blesseth his people, if his words be rightly understood, all may be
   well. But when a people blesseth their king, all is well.
     __________________________________________________________________

XXXVIII. BY HOOK AND BY CROOK.

   MARVELLOUS was the confidence of those merchants, James iv. 13: Go to
   now, ye that say, To-day or to-morrow we will go into such a city, and
   continue there a year, and buy, and sell, and get gain.

   What false heraldry have we here, presumption on presumption! What
   insurance office had they been at to secure their lives for a
   twelvemonth!

   But, this being granted, how could they certainly promise themselves
   that they this year should get gain, except they had surely known what
   would have been dear the next year? Merchandising is a ticklish matter,
   seeing many buy and sell, and live by the loss.

   Either, then, trading in those times was quicker and better than in
   ours, or (which is most probable) they were all resolved on the point,
   to cheat, cozen, lie, swear, and forswear, and to gain by what means
   soever.

   Our age and land affordeth many of their temper, and of such St. Paul
   speaketh, 1 Tim. vi. 9: They will be rich. Will, whether God will or
   will not; will, though it cost them the forfeiture of their conscience
   to compass their designs.
     __________________________________________________________________

XXXIX. WITHOUT CARE NO CURE.

   A WOMAN, when newly delivered of a child, her pain is ended, her peril
   is but new begun; a little distemper in diet, or a small cold taken,
   may inflame her into a fever, and endanger her life. Wherefore, when
   the welfare of such a person is inquired after, this answer-general is
   returned. She is well for one in her condition; the third, fifth, and
   ninth days (all critical) must be expected, till which time bene-male
   is all the health which the Latin tongue will allow her.

   England is this green woman, lately brought to bed of a long-expected
   child, Liberty. Many wise men suspected that she would have died in
   travail, and both child and mother miscarry. But God be thanked for a
   good midwife, w*ho would not prevent, but attend the date of nature.

   However, all, yea, most of the danger is not yet past. Numerous is the
   multitude of malecontents, and many difficulties must be encountered
   before our peace can be settled.

   God grant the woman be not wilful in fits of her distemper, to be
   ordered by the discretion of her nurses, which now in Parliament most
   carefully attend her recovery.
     __________________________________________________________________

XL. KEEP YOUR CASTLE.

   SOON after the king's death I preached in a church near London, and a
   person then in great power, now levelled with his fellows, was present
   at my sermon. Now, I had this passage in my prayer: God in his due time
   settle our nation on the true foundation thereof.

   The [then] great man demanded of me, what I meant by true foundation. I
   answered, That I was no lawyer, nor statesman, and therefore skill in
   such matters was not to be expected from me.

   He pressed me farther to express myself, whether thereby I did not
   intend the king, lords, and commons.

   I returned that it was a part of my prayer to God, who had more
   knowledge than I had ignorance in all things, that he knew what was the
   true foundation, and I remitted all to his wisdom and goodness.

   When men come with nets in their ears, it is good for the preacher to
   have neither fish nor fowl in his tongue. But, blessed be God, now we
   need not lie at so close a guard. Let the gentleman now know, that what
   he suspected I then intended in my words; and let him make what
   improvement he pleaseth thereof.
     __________________________________________________________________

XLI. TOO MUCH BENEATH.

   KING Henry the Seventh was much troubled (as he was wont to say) with
   idols, scenecal royaletts, poor, petty, pitiful persons, who pretended
   themselves princes.

   One of these was called Lambert Simnel, whom the king at last, with
   much care and cost, some expense of blood, but more of money, reduced
   into his power and got his person into his possession. Then, instead of
   other punishment, he made him a turn-broach, and afterwards (on his
   peaceable behaviour) he was preferred one of the king's
   under-falconers, [45] and, as one tartly said, a fit place for the
   buzzard, to keep hawks, who would have been an eagle.

   The king perceived that this Lambert was no daring, dangerous, and
   designing person, and therefore he would not make him, who was
   contemptible in himself, considerable for any noble punishment imposed
   upon him.

   Royal revenge will not stoop to a low object; some malefactors are too
   mean to be made public examples. Let them live, that the pointing of
   people's fingers may be so many arrows to pierce them. See, there goes
   ingratitude to his master; there walks, &c.

   Such a life will smart as death; and such a death may be sanctified for
   life unto them: 1 mean, may occasion their serious sorrow, and cordial
   repentance, whereby God's pardon and their eternal salvation may be
   obtained; which ought to be the desire of all good Christians, as well
   for others as themselves.
     __________________________________________________________________

   [45] Lord Bacon, in the Life of King Henry VII.
     __________________________________________________________________

XLII. PATIENCE AWHILE.

   THE soldiers asked of John Baptist, Luke iii. 14, &c.: And what shall
   we do? Every man ought (not curiously to inquire into the duty of
   others, but) to attend his own concernments. The Baptist returned: Do
   violence to no man, neither accuse any falsely; and be content with
   your wages.

   Good counsel to the soldiers of this age. Do violence to no man,
   plunder no man, accuse no man falsely.

   Make no men malignants by wrongful information, and be content with
   your wages.

   But I have heard some of the most moderate of the soldiers, not without
   cause, to complain: "He is a mutineer indeed who will not be content
   with his wages; but alas! we must be content without our wages, having
   so much of our arrears due unto us: this is a hard chapter indeed. And
   John Baptist himself, though feeding hardly on locusts and wild honey,
   could not live without any food."

   Indeed, their case is to be pitied, and yet such as are ingenuous
   amongst them will be persuaded to have patience but awhile, the nation
   being now in fermentation, and tending to a consistency. The wisdom of
   the Parliament is such, they will find out the most speedy and easy
   means to pay them; and such their justice, no intent is there to
   defraud them of a farthing, whatsoever ill-affected malecontents may
   suggest to the contrary.
     __________________________________________________________________

XLIII. IN THE MIDDLE.

   GOD in his providence fixed my nativity in a remarkable place.

   I was born at Aldwinkle, in Northamptonshire, where my father was the
   painful preacher of St. Peter's. This village was distanced one good
   mile west from Achurch, where Mr. Brown, founder of the Brownists, did
   dwell, whom, out of curiosity, when a youth, I often visited.

   It was likewise a mile and a half distant east from Lavenden, where
   Francis Tresham, Esquire, so active in the Gunpowder Treason, had a
   large demesne and ancient habitation.

   My nativity may mind me of moderation, whose cradle was rocked betwixt
   two rocks. Now, seeing I was never such a churl as to desire to eat my
   morsel alone, let such who like my prayer join with me therein.

   God grant we may hit the golden mean, and endeavour to avoid all
   extremes; the fanatic Anabaptist on the one side, and the fiery zeal of
   the Jesuit on the other, that so we may be true Protestants, or, which
   is a far better name, real Christians indeed.
     __________________________________________________________________

XLIV. AMENDING.

   ALL generally hate a sluttish house, wherein nastiness hath not only
   taken livery and seizin, but also hath been a long time in the
   peaceable possession thereof.

   However, reasonable men will be contented with a house belittered with
   straw, and will dispense with dust itself, whilst the house is
   sweeping, because it hath uncleanness, in order to cleanness.

   Many things in England are out of joint for the present, and a strange
   confusion there is in church and state; but let this comfort us, we
   trust it is confusion in tendency to order. And, therefore, let us for
   a time more patiently comport therewith.
     __________________________________________________________________

XLV. TOO MUCH TRUTH.

   SOME, perchance, will smile, though I am sure all should sigh, at the
   following story.

   A minister of these times sharply chid one of his parish for having a
   base child, and told him, he must take order for the keeping thereof.

   "Why, sir," answered the man, "I conceive it more reasonable that you
   should maintain it. For I am not book-learned, and ken not a letter in
   the Bible; yea, I have been your parishioner this seven years, present
   every Lord's day at the church, yet did I never there hear you read the
   ten commandments; I never heard that precept read, Thou shalt not
   commit adultery. Probably, had you told me my duty, I had not committed
   this folly."

   It is an abominable shame, and a crying sin of this land, that poor
   people hear not in their churches the sum of what they should pray for,
   believe, and practise; many mock-ministers having banished out of
   divine service the use of the Lord's prayer, creed, and ten
   commandments.
     __________________________________________________________________

XLVI. AS IT WAS.

   SOME alive will be deposed for the truth of this strange accident,
   though I forbear the naming of place or persons.

   A careless maid, which attended a gentleman's child, fell asleep whilst
   the rest of the family were at church; an ape, taking the child out of
   the cradle, carried it to the roof of the house, and there (according
   to his rude manner) fell a dancing and dandling thereof, down head, up
   heels, as it happened.

   The father of the child, returning with his family from the church,
   commented with his own eyes on his child's sad condition. Bemoan he
   might, help it he could not. Dangerous to shoot the ape where the
   bullet might hit the babe; all fall to their prayers as their last and
   best refuge, that the innocent child (whose precipice they suspected)
   might be preserved.

   But when the ape was well wearied with its own activity, he fairly went
   down, and formally laid the child where he found it, in the cradle.

   Fanatics have pleased their fancies these late years with turning and
   tossing and tumbling of religion, upward and downward, and backward and
   forward; they have cast and contrived it into a hundred antic postures
   of their own imagining. However, it is now to be hoped, that, after
   they have tired themselves out with doing of nothing, but only trying
   and tampering this and that way to no purpose, they may at last return,
   and leave religion in the same condition wherein they found it.
     __________________________________________________________________

XLVII. NOT SO, LONG.

   SOLOMON was the riddle of the world, being the richest and poorest of
   princes.

   Richest, for once in three years the land of Ophir sailed to Jerusalem,
   and caused such plenty of gold therein.

   Poorest, as appeareth by his imposing so intolerable taxes on his
   subjects, the refusal of the mitigation whereof caused the defection of
   the ten tribes from the house of David.

   But how came Solomon to be so much behindhand? Some, I know, score it
   on the account of his building of the temple, as if so magnificent a
   structure had impaired and exhausted his estate.

   But in very deed, it was his keeping of seven hundred wives and three
   hundred concubines, and his concubines in all probability more
   expensive than his wives (as the thief in the candle wasteth more wax
   than the wick thereof). All these had their several courts, which must
   needs amount to a vast expense.

   How cometh the great treasure of our land to be low, and the debts
   thereof so high? Surely it is not by building of churches; all the
   world will be her compurgators therein. It is rather because we
   maintain (and must for a time for our safety) such a numerous army of
   soldiers.

   Well it had been both for the profit, credit, and conscience of
   Solomon, to have reduced his wives to a smaller number, as we hope in
   due time our standing army shall be epitomized to a more moderate
   proportion.
     __________________________________________________________________

XLVIII. THANK GOD.

   A NUNCIO of the Pope's was treated at Sienna, by a prime person, with a
   great feast. It happened there was present thereat a syndic of the city
   (being a magistrate, parallel in his place to one of our aldermen),
   who, as full of words as empty of wit, engrossed all the discourse at
   the table to himself, who might with as good manners have eaten all the
   meat at the supper.

   The entertainer, sorry to see him discover so much weakness to the
   disgrace of himself, endeavoured to stop the superfluity of his talk.
   All in vain: the leaks in a rotten ship might sooner be stanched. At
   last, to excuse the matter (as well as he might) he told the nuncio
   privately, You, I am sure, have some weak men at Rome, as well as we
   have at Sienna. We have so, said the nuncio, but we make them no
   syndics.

   It cannot be otherwise but that, in so spacious a land, so numerous a
   people as England is, we must have many weak men, and some of them of
   great wealth and estates. Yea, such who are not only guilty of plain
   and simple ignorance, but of ignorance guarded and embroidered with
   their own conceitedness. But, blessed be God, they are not chosen
   Parliament men; the diffusive nation was never more careful in their
   elections of their representatives.

   God grant, that, as the several day's works in the creation were singly
   by God pronounced good, but the last day's work (being the collection
   and complication of them all) very good, [Gen. i. 31.] so these
   persons, good as single instruments, may be best in a concert as met
   together.
     __________________________________________________________________

XLIX. CAN GOOD COME FROM IGNORANCE?

   KING James was no less dexterous at, than desirous of, the discovery of
   such who belied the father of lies, and falsely pretended themselves
   possesssed with a devil.

   Now a maid dissembled such a possession, and for the better colour
   thereof, when the first verses of the Gospel of St. John were read in
   her hearing, she would fall into strange fits of fuming and foaming, to
   the amazement of the beholders.

   But when the king caused one of his chaplains to read the same in the
   original, the same maid (possessed it seems with an English devil, who
   understood not a word of Greek) was tame and quiet, without any
   impression upon her.

   I know a factious parish, wherein, if the minister in his pulpit had
   but named the word kingdom, the people would have been ready to have
   petitioned against him for a malignant. But as for realm, the same in
   French, he might safely use it in his sermons as oft as he pleased.
   Ignorance, which generally inflameth, sometimes, by good hap, abateth
   men's malice.

   The best is, that now one may, without danger, use either word, seeing
   England was a kingdom a thousand years ago, and may be one (if the
   world last so long) a thousand years hereafter.
     __________________________________________________________________

L. TRUSTING MAKETH ONE TRUSTY.

   CHARLES the Second, [46] King of the Scots, when a child, was much
   troubled with a weakness in his legs, and was appointed to wear steel
   boots for the strengthening of them.

   The weight of these so clogged the child, that he enjoyed not himself
   in any degree, but moaned himself, fasting at feasts, yea, his very
   play being work unto him, he may be said to be a prisoner in his own
   palace.

   It happened that an aged rocker, which waited on him, took the steel
   boots from his legs, and cast them in a place where it was hard to find
   them there, and impossible to fetch them thence, promising the Countess
   of Dorset (governess of the prince) that, if any anger arised thereof,
   she would take all the blame on herself.

   Not long after, the king, coming into the nursery, and beholding the
   boots taken from his legs, was offended thereat, demanding, in some
   anger, who had done it.

   " It was I, sir," said the rocker, "who had the honour, some thirty
   years since, to attend on your Highness in your infancy, when you had
   the same infirmity wherewith now the prince, your very own son, is
   troubled. And then the Lady Gary (afterwards Countess of Monmouth)
   commanded your steel boots to be taken off, who, blessed be God, since
   have gathered strength and arrived at a good stature."

   The nation is too noble, when his Majesty (who hitherto hath had a
   short course, but a long pilgrimage) shall return from foreign parts,
   to impose any other steel boots upon him than the observing the laws of
   the land, (which are his own stockings,) that so with joy and comfort
   he may enter on what was his own inheritance.

   But I remember, when Luther began first to mislike some errors in the
   Romish Church, and complained thereof to Staupitius, his confessor, he
   used to say unto him, Albi in cellam et ora, Get you gone into your
   cell and pray. So will I do, (who have now done,) and leave the
   managing of the rest to those to whom it is most proper to advance
   God's glory and their country's good. Amen.
     __________________________________________________________________

   [46] From the mouth of my worthy friend, now gone to God, D. Clare,
   chaplain then to his Highness.
     __________________________________________________________________
     __________________________________________________________________

THE

CAUSE AND CURE

OF A

WOUNDED CONSCIENCE.

THE SPIRIT OF A MAN WILL SUSTAIN HIS INFIRMITY; BUT A WOUNDED SPIRIT WHO CAN
BEAR? PROV. xviii. 14.
     __________________________________________________________________

  To

  The Right Honourable and Virtuous Lady,

FRANCES MANNERS,

  Countess of Rutland.

   MADAM,--

   BY the judicial law of the Jews, if a servant [Exodus xxi. 4.] had
   children by a wife which was given him by his master, though he himself
   went forth free in the seventh year, yet his children did remain with
   his master, as the proper goods of his possession. I ever have been and
   shall be a servant to that noble family, whence your Honour is
   extracted. And of late in that house I have been wedded to the pleasant
   embraces of a private life, the fittest wife and meetest helper that
   can be provided for a student in troublesome times: and the same hath
   been bestowed upon me by the bounty of your noble brother, Edward Lord
   Montague. Wherefore, what issue soever shall result from my mind, by
   his means most happily married to a retired life, must of due redound
   to his Honour, as the sole proprietary of my pains during my present
   condition. Now, this book is my eldest offspring, which, had it been a
   son, (I mean, had it been a work of masculine beauty and bigness,) it
   should have waited as a page in dedication to his Honour. But finding
   it to be of the weaker sex, little in strength, and low in stature, may
   it be admitted (madam) to attend on your Ladyship, his Honour's sister.

   I need not mind your Ladyship how God hath measured outward happiness
   unto you by the cubit of the sanctuary, of the largest size, so that
   one would be perplexed to wish more than what your Ladyship doth enjoy.
   My prayer to God shall be, that, shining as a pearl of grace here, you
   may shine as a star in glory hereafter. So resteth,

   Your Honour's,

   In all Christian offices,

   THOMAS FULLER.

   Boughton, January 25, 1646.
     __________________________________________________________________

THE CHRISTIAN READER.

   AS one was not anciently to want a wedding-garment at a marriage feast,
   so now-a-days wilfully to wear gaudy clothes at a funeral is justly
   censurable as unsuiting with the occasion. Wherefore, in this sad
   subject, I have endeavoured to decline all light and luxurious
   expressions: and if I be found faulty therein, I cry and crave God and
   the reader pardon. Thus desiring that my pains may prove to the glory
   of God, thine, and my own edification, I rest,

   Thine in Christ Jesus,

   THOMAS FULLER
     __________________________________________________________________

                  THE CAUSE AND CURE OF A WOUNDED CONSCIENCE.

DIALOGUE I.

   What a wounded Conscience is, wherewith the Godly and Reprobate may be
   tortured.

  TIMOTHEUS.

   SEEING the best way never to know a wounded conscience by woful
   experience, is speedily to know it by a sanctified consideration
   thereof: give me, I pray you, the description of a wounded conscience,
   in the highest degree thereof.

   PHILOLOGUS. It is a conscience frightened at the sight of sin, [Psalm
   xxxviii. 3.] and weight of God's wrath, even unto the despair of all
   pardon during the present agony.

   TIM. Is there any difference betwixt a broken spirit [Psalm li. 17.]
   and a wounded conscience, in this your acception?

   PHIL. Exceeding much: for a broken spirit is to be prayed and laboured
   for, as the most healthful and happy temper of the soul, letting in as
   much comfort as it leaks out sorrow for sin: whereas, a wounded
   conscience is a miserable malady of the mind, filling it for the
   present with despair.

   TIM. In this your sense, is not the conscience wounded every time that
   the soul is smitten with guiltiness for any sin committed?

   PHIL. God forbid: otherwise his servants would be in a sad condition,
   as in the case of David, [1 Sam. xxiv. 5.] smitten by his own heart,
   for being, as he thought, overbold with God's anointed, in cutting off
   the skirt of Saul's garment; such hurts are presently healed by a
   plaster of Christ's blood, applied by faith, and never come to that
   height to be counted and called wounded consciences.

   TIM. Are the godly, as well as the wicked, subject to this malady?

   PHIL. Yes, verily; vessels of honour, as well as vessels of wrath in
   this world, are subject to the knocks and bruises of a wounded
   conscience. A patient Job, pious David, faithful Paul, may be vexed
   therewith, no less than a cursed Cain, perfidious Achitophel, or
   treacherous Judas.

   TIM. What is the difference betwixt a wounded conscience in the godly,
   and in the reprobate?

   PHIL. None at all, ofttimes, in the parties' apprehensions; both, for
   the time being, conceiving their estates equally desperate: little, if
   any, in the wideness and anguish of the wound itself, which for the
   time may be as tedious and torturing in the godly, as in the wicked.

   TIM. How then do they differ?

   PHIL. Exceeding much in God's intention: gashing the wicked, as
   malefactors, out of justice; but lancing the godly, out of love, as a
   surgeon his patients. Likewise they differ in the issue and event of
   the wound, which ends in the eternal confusion of the one, but in the
   correction and amendment of the other.

   TIM. Some have said, that, in the midst of their pain, by this mark
   they may be distinguished, because the godly, when wounded, complain
   most of their sins, and the wicked of their sufferings.

   PHIL. I have heard as much; but dare not lay too much stress on this
   slender sign, (to make it generally true,) for fear of failing. For
   sorrow for sin and sorrow for suffering are ofttimes so twisted and
   interwoven in the same person, yea, in the same sigh and groan, that
   sometimes it is impossible for the party himself so to separate and
   divide them in his own sense and feeling, as to know which proceeds
   from the one and which from the other. Only the all-seeing eye of an
   infinite God is able to discern and distinguish them.

   TIM. Inform me concerning the nature of wounded consciences in the
   wicked.

   PHIL. Excuse me herein: I remember a passage in St. Augustine, [47] who
   inquired what might be the cause that the fall of the angels is not
   plainly set down in the Old Testament, with the manner and
   circumstances thereof, resolves it thus: God, like a wise surgeon,
   would not open that wound which he never intended to cure. Of whose
   words thus far I make use, that, as it was not according to God's
   pleasure to restore the devils, so, it being above man's power to cure
   a wounded conscience in the wicked, I will not meddle with that which I
   cannot mend: only will insist on a wounded conscience in God's
   children, where, by God's blessing, one may be the instrument to give
   some ease and remedy unto their disease.
     __________________________________________________________________

   [47] "Angelicum vulnus verus medicus qualiter factum sit indicare
   noluit, dum illud postea curare non destinavit." De Mirab. Scrip, lib.
   1, c. 2.
     __________________________________________________________________

DIALOGUE II.

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

  TIMOTHEUS.

   ARE all God's children, either in their life or at their death, visited
   with a wounded conscience?

   PHIL. O no: God invites many with his golden sceptre, whom he never
   bruises with his rod of iron. Many, neither in their conversion, nor in
   the sequel of their lives, have ever felt that pain in such a manner
   and measure as amounts to a wounded conscience.

   TIM. Must not the pangs in their travel of the new birth be painful
   unto them?

   PHIL. Painful, but in different degrees. The Blessed Virgin Mary (most
   hold) was delivered without any pain; as well may that child be born
   without sorrow, which is conceived without sin. The women of Israel
   were sprightful and lively, unlike the Egyptians. [Exod. i. 19.] The
   former favour none can have in their spiritual travel; the latter some
   receive, who, though other whiles tasting of legal frights and fears,
   yet God so preventeth them with his blessings of goodness, [Psalm xxi.
   3.] that they smart not so deeply therein as other men.

   TIM. Who are those which commonly have such gentle usage in their
   conversion?

   PHIL. Generally such who never were notoriously profane, and have had
   the benefit of godly education from pious parents. In some
   corporations, the sons of freemen, bred under their fathers in their
   profession, may set up and exercise their father's trade, without ever
   being bound apprentices thereunto. Such children whose parents have
   been citizens of new Jerusalem, [Gal. iv. 26; Eph. ii. 19; Heb. xii.
   22.] and have been bred in the mystery of godliness, oftentimes are
   entered into religion without any spirit of bondage seizing upon them,
   a great benefit and rare blessing where God in his goodness is pleased
   to bestow it.

   TIM. What may be the reason of God's dealing so differently with his
   own servants, that some of them are so deeply, and others not at all,
   afflicted with a wounded conscience?

   PHIL. Even so, Father, because it pleaseth thee. Yet in humility these
   reasons may be assigned,--1. To show himself a free agent, not confined
   to follow the same precedent, and to deal with all as he doth with
   some. 2. To render the prospect of his proceedings the more pleasant to
   their sight who judiciously survey it, when they meet with so much
   diversity and variety therein. 3. That men, being both ignorant when,
   and uncertain whether or not God will visit them with wounded
   consciences, may wait on him with humble hearts in the work of their
   salvation, looking as the eyes of the servants to receive orders from
   the hand of their master; [Psalm cxxiii. 2.] but what, when, and how,
   they know not, which quickens their daily expectations and diligent
   dependence on his pleasure.

   TIM. I am one of those whom God hitherto hath not humbled with a
   wounded conscience: give me some instruction for my behaviour.

   PHIL. First, be heartily thankful to God's infinite goodness, who hath
   not dealt thus with every one. Now because repentance hath two parts,
   mourning and mending, or humiliation and reformation, the more God hath
   abated thee in the former, out of his gentleness, the more must thou
   increase in the latter, out of thy gratitude. What thy humiliation hath
   wanted of other men, in the depth thereof, let thy reformation make up
   in the breadth thereof, spreading into an universal obedience unto all
   God's commandments. Well may he expect more work to be done by thy
   hands, who hath laid less weight to be borne on thy shoulders.

   TIM. What other use must I make of God's kindness unto me?

   PHIL. You are bound the more patiently to bear all God's rods, poverty,
   sickness, disgrace, captivity, &c., seeing God hath freed thee from the
   stinging scorpion of a wounded conscience.

   TIM. How shall I demean myself for the time to come?

   PHIL. Be not high-minded, but fear; for thou canst not infallibly
   infer, that, because thou hast not hitherto, hereafter thou shalt not
   taste of a wounded conscience.

   TIM. I will, therefore, for the future, with continual fear, wait for
   the coming thereof.

   PHIL. Wait not for it with servile fear, but watch against it with
   constant carefulness. There is a slavish fear to be visited with a
   wounded conscience, which fear is to be avoided, for it is opposite to
   the free spirit of grace, derogatory to the goodness of God in his
   Gospel, destructive to spiritual joy, which we ought always to have,
   and dangerous to the soul, racking it with anxieties and unworthy
   suspicions. Thus to fear a wounded conscience, is in part to feel it
   antedating one's misery, and tormenting himself before the time,
   seeking for that he would be loath to find: like the wicked in the
   Gospel, [Luke xxi. 26.] of whom it is said, Men's hearts failing them
   for fear, and looking for those things which are coming. Far be such a
   fear from thee, and all good Christians.

   TIM. What fear, then, is it, that you so lately recommended unto me?

   PHIL. One, consisting in the cautious avoiding of all causes and
   occasions of a wounded conscience, conjoined with a confidence in God's
   goodness, that he will either preserve us from, or protect us in the
   torture thereof; and if he ever sends it, will sanctify it in us, to
   his glory and our good. May I, you, and all God's servants ever have
   this noble fear (as I may term it) in our hearts.
     __________________________________________________________________

DIALOGUE III.

   Three solemn Seasons when Men are surprised with wounded Consciences.

  TIMOTHEUS.

   WHAT are those times wherein men most commonly are assaulted with
   wounded consciences?

   PHIL. So bad a guest may visit a man at any hour of his life; for no
   season is unseasonable for God to be just, Satan to be mischievous, and
   sinful man to be miserable; yet it happens especially at three
   principal times.

   TIM. Of these, which is the first?

   PHIL. In the twilight of a man's conversion, in the very conflict and
   combat betwixt nature and initial grace. For then he that formerly
   slept in carnal security is awakened with his fearful condition: God,
   as he saith, Psalm l. 21, setteth his sins in order before his eyes.
   Imprimis, the sin of his conception. Item, the sins of his childhood.
   Item, of his youth. Item, of his man's estate, &c. Or, Imprimis, sins
   against the first table. Item, sins against the second; so many of
   ignorance, so many of knowledge, so many of presumption, severally
   sorted by themselves. He committed sins confusedly, huddling them up in
   heaps; but God sets them in order, and methodizes them to his hand.

   TIM. Sins thus set in order must needs be a terrible sight.

   PHIL. Yes, surely, the rather because the metaphor may seem taken from
   setting an army in battle array. At this conflict, in his first
   conversion, behold a troop of sins cometh, and when God himself shall
   marshal them in rank and file, what guilty conscience is able to endure
   the furious charge of so great and well-ordered an army?

   TIM. Suppose the party dies before he be completely converted in this
   twilight condition, as you term it, what then becomes of his soul,
   which may seem too good to dwell in outer darkness with devils, and too
   bad to go to the God of light?

   PHIL. Your supposition is impossible. Remember our discourse only
   concerns the godly. Now God never is father to abortive children, but
   to such who, according to his appointment, shall come to perfection.

   TIM. Can they not therefore die in this interim, before the work of
   grace be wrought in them?

   PHIL. No, verily. Christ's bones were in themselves breakable, but
   could not actually be broken by all the violence in the world, because
   God hath fore-decreed, A bone of him shall not be broken. So we confess
   God's children mortal; but all the power of Devil or man may not, must
   not, shall not, cannot, kill them before their conversion, according to
   God's election of them to life, which must be fully accomplished.

   TIM. What is the second solemn time wherein wounded consciences assault
   men?

   PHIL. After their conversion completed, and this either upon the
   committing of a conscience-wasting sin, such as Tertullian calls
   peccatum devoratorium salutis, or upon the undergoing of some heavy
   affliction of a bigger standard and proportion, blacker hue and
   complexion, than what befalls ordinary men, as in the case of Job.

   TIM. Which is the third and last time when wounded consciences commonly
   walk abroad?

   PHIL. When men lie on their death-beds, Satan must now roar, or else
   forever hold his peace; roar he may afterwards with very anger to vex
   himself, not with any hope to hurt us. There is mention in Scripture of
   an evil day, which is most applicable to the time of our death. We read
   also of an hour of temptation; [Rev. iii. 10.] and the prophet [Isa.
   liv. 7.] tells us there is a moment, wherein God may seem to forsake
   us. Now Satan being no less cunning to find out, than careful to make
   use of, his time of advantage, in that moment of that hour of that day,
   will put hard for our souls, and we must expect a shrewd parting blow
   from him.

   TIM. Your doleful prediction disheartens me, for fear I may be foiled
   in my last encounter.

   PHIL. Be of good comfort: through Christ we shall be victorious, both
   in dying and in death itself. Remember God's former favours bestowed
   upon thee. Indeed, wicked men, from the premises of God's power,
   collect a conclusion of his weakness, Psalm lxxviii. 20: Behold he
   smote the rock, that the waters gushed out, and the streams overflowed:
   can he give bread also? can he provide flesh for his people? But God's
   children, [1 Sam. xvii. 36; 2 Cor. i. 10.] by better logic, from the
   prepositions of God's former preservations, infer his power and
   pleasure to protect them for the future. Be assured, that God, which
   hath been the God of the mountains, and made our mountains strong in
   time of our prosperity, will also be the God of the valleys, and lead
   us safe through the valley of the shadow of death. [Psalm xxiii. 4.]
     __________________________________________________________________

DIALOGUE IV.

   The great Torment of a wounded Conscience, proved by Reasons and
   Examples.

  TIMOTHEUS.

   IS the pain of a wounded conscience so great as is pretended?

   PHIL. God saith it, [Prov. xviii. 14.] we have seen it, and others have
   felt it, whose complaints savour as little of dissimulation, as their
   cries in a fit of the colic do of counterfeiting.

   TIM. Whence comes this wound to be so great and grievous?

   PHIL. Six reasons may be assigned thereof. The first drawn from the
   heaviness of the hand which makes the wound; namely, God himself,
   conceived under the notion of an infinite angry judge. In all other
   afflictions, man encounters only with man, and in the worst
   temptations, only with Satan; but in a wounded conscience, he enters
   the lists immediately with God himself.

   TIM. Whence is the second reason brought?

   PHIL. From the sharpness of the sword [Heb. iv. 12.] wherewith the
   wound is made, being the word of God, and the keen threatenings of the
   law therein contained. There is mention, Gen. iii. 24, of a sword
   turning every way: parallel whereto is the word of God in a wounded
   conscience. Man's heart is full of windings, turnings, and doublings,
   to shift and shun the stroke thereof if possible; but this sword meets
   them wheresoever they move,--it fetches and finds them out,--it haunts
   and hunts them, forbidding them, during their agony, any entrance into
   the paradise of one comfortable thought?

   TIM. Whence is the third reason derived?

   PHIL. From the tenderness of the part itself which is wounded; the
   conscience being one of the eyes of the soul, sensible of the smallest
   hurt. And when that callum, schirrus, or incrustation, drawn over it by
   nature, and hardened by custom in sin, is once flayed off, the
   conscience becomes so pliant and supple, that the least imaginable
   touch is painful unto it.

   TIM. What is the fourth reason?

   PHIL. The folly of the patient; who being stung, hath not the wisdom to
   look up to Christ, the brazen serpent, but torments himself with his
   own activity. It was threatened to Pashur, I will make thee a terror to
   thyself: [Jer. xx.4.] so fares it with God's best saint during the fit
   of his perplexed conscience; he hears his own voice, he thinks, this is
   that which so often hath sworn, lied, talked vainly, wantonly,
   wickedly; his voice is a terror to himself. He sees his own eyes in a
   glass,--he presently apprehends, these are those which shot forth so
   many envious, covetous, amorous glances; his eyes are a terror to
   himself. Sheep are observed to fly without cause, scared (as some say)
   with the sound of their own feet: their feet knack because they fly,
   and they fly because their feet knack: an emblem of God's children in a
   wounded conscience, self-fearing, self-frightened.

   TIM. What is the fifth reason which makes the pain so great?

   PHIL. Because Satan rakes his claws in the reeking blood of a wounded
   conscience. Beelzebub, the Devil's name, signifies in Hebrew the Lord
   of flies, which excellently intimates his nature and employment; flies
   take their felicity about sores and galled backs, to infest and inflame
   them: so Satan no sooner discovers (and that bird of prey hath quick
   sight) a soul terror-struck, but thither he hastes, and is busy to keep
   the wound raw,--there he is in his throne to do mischief.

   TIM. What is the sixth and last reason why a wounded conscience is so
   great a torment?

   PHIL. Because of the impotency and invalidity of all earthly receipts
   to give ease thereunto. For there is such a gulf of disproportion
   betwixt a mind-malady and body-medicines, that no carnal, corporal
   comforts can effectually work thereupon.

   TIM. Yet wine in this case is prescribed in Scripture; Give wine to the
   heavy-hearted, [Prov. xxxi. 6.] that they may remember their misery no
   more.

   PHIL. Indeed, if the wound be in the spirits, those cursitors betwixt
   soul and body, to recover their decay or consumption, wine may usefully
   be applied: but if the wound be in the spirit, in Scripture phrase, all
   carnal, corporal comforts are utterly in vain.

   TIM. Methinks merry company should do much to refresh him.

   PHIL. Alas! a man shall no longer be welcome in merry company than he
   is able to sing his part in their jovial concert. When a hunted deer
   runs for safeguard amongst the rest of the herd, they will not admit
   him into their company, but beat him off with their horns, out of
   principles of self-preservation, for fear the hounds, in pursuit of
   him, fall on them also. So hard it is for man or beast in misery, to
   find a faithful friend. In like manner, when a set of bad-good-fellows
   perceive one of their society dogged with God's terrors at his heels,
   they will forsake him as soon as they can, preferring his room, and
   declining his company, lest his sadness prove infectious to themselves.
   And now, if all six reasons be put together, so heavy a hand, smiting
   with so sharp a sword on so tender a part of so foolish a patient,
   whilst Satan seeks to widen, and no worldly plaster can cure the wound,
   it sufficiently proves a wounded conscience to be an exquisite torture.

   TIM. Give me, I pray, an example thereof.

   PHIL. When Adam had eaten the forbidden fruit, he tarried a time in
   paradise, but took no contentment therein. The sun did shine as bright,
   the rivers as clear, as ever before, birds sang as sweetly, beasts
   played as pleasantly, flowers smelt as fragrant, herbs grew as fresh,
   fruits flourished as fair, no punctilio of pleasure was either altered
   or abated. The objects were the same, but Adam's eyes were otherwise;
   his nakedness stood in his light; a thorn of guiltiness grew in his
   heart before any thistles sprang out of the ground; which made him not
   to seek for the fairest fruits to fill his hunger, but the biggest
   leaves to cover his nakedness. Thus a wounded conscience is able to
   unparadise paradise itself.

   TIM. Give me another instance.

   PHIL. Christ Jesus, our Saviour, he was blinded, buffeted, scourged,
   scoffed at, had his hands and feet nailed to the cross, and all this
   while said nothing. But no sooner apprehended he his Father deserting
   him, groaning under the burden of the sins of mankind imputed unto him,
   but presently the Lamb (who hitherto was dumb before his shearer, and
   opened not his mouth) for pain began to bleat, My God, my God, why hast
   thou forsaken me?

   TIM. Why is a wounded conscience by David resembled to arrows, Thine
   arrows stick fast in me? [Psalm xxxviii. 2.]

   PHIL. Because an arrow, especially if barbed, rakes and rends the flesh
   the more, the more metal the wounded party hath to strive and struggle
   with it: and a guilty conscience pierces the deeper, whilst a stout
   stomach with might and main seeks to outwrestle it.

   TIM. May not a wounded conscience also work on the body to hasten and
   heighten the sickness thereof?

   PHIL. Yes, verily, so that there may be employment for Luke, the
   beloved physician, [Col. iv. 14.] (if the same person with the
   Evangelist,) to exercise both his professions: but we meddle only with
   the malady of the mind, abstracted from any bodily indisposition.
     __________________________________________________________________

DIALOGUE V.

   Sovereign Uses to be made of the Torment of a wounded Conscience.

  TIMOTHEUS.

   SEEING the torture of a wounded conscience is so great, what use is to
   be made thereof?

   PHIL. Very much: and first, it may make men sensible of the intolerable
   pain in hell fire. If the mouth of the fiery furnace into which the
   children were cast was so hot that it burnt those which approached it,
   how hot was the furnace itself! If a wounded conscience, the suburbs of
   hell, be so painful, O how extreme is that place where the worm never
   dieth, and the fire is never quenched!

   TIM. Did our roaring boys (as they call them) but seriously consider
   this, they would not wish God damn them, and God confound them, so
   frequently as they do.

   PHIL. No, verily: I read in Theodoret of the ancient Donatists, that
   they were so ambitious of martyrdom (as they accounted it), that many
   of them, meeting with a young gentleman, requested of him, that he
   would be pleased to kill them. He, to confute their folly, condescended
   to their desire, on condition, that first they would submit to be fast
   bound: which being done, he gave order that they should be severely
   scourged, and then saved their lives. In application: when I hear such
   riotous youths wish that God would damn or confound them, I hope God
   will be more merciful than to take them at their words, and to grant
   them their wish; only I heartily desire that he would be pleased
   sharply to scourge them, and soundly to lash them with the frights and
   terrors of a wounded conscience. And I doubt not but that they would so
   ill like the pain thereof, that they would revoke their wishes, as
   having little list, and less delight to taste of hell hereafter.

   TIM. What other use is to be made of the pain of a wounded conscience?

   PHIL. To teach us seasonably to prevent what we cannot possibly endure.
   Let us shun the smallest sin, lest, if we slight and neglect it, it by
   degrees fester and gangrene into a wounded conscience. One of the
   bravest spirits [48] that ever England bred, or Ireland buried, lost
   his life by a slight hurt neglected, as if it had been beneath his high
   mind to stoop to the dressing thereof, till it was too late. Let us
   take heed the stoutest of us be not so served in our souls. If we
   repent not presently of our sins committed, but carelessly contemn
   them, a scratch may quickly prove an ulcer; the rather, because the
   flesh of our mind, if I may so use the metaphor, is hard to heal, full
   of choleric and corrupt humours, and very ready to rankle.

   TIM. What else may we gather for our instruction from the torture of a
   troubled mind.

   PHIL. To confute their cruelty who, out of sport or spite, willingly
   and wittingly wound weak consciences: like those uncharitable
   Corinthians, [1 Cor. viii. 12.] who so far improve their liberty in
   things indifferent, as thereby to wound the consciences of their weaker
   brethren.

   TIM. Are not those ministers to blame, who, mistaking their message,
   instead of bringing the Gospel of peace, frighten people with legal
   terrors into despair?

   PHIL. I cannot commend their discretion, yet will not condemn their
   intention herein. No doubt their desire and design is pious, though
   they err in the pursuit and prosecution thereof, casting down them whom
   they cannot raise, and conjuring up the spirit of bondage which they
   cannot allay again: wherefore, it is our wisest way to interweave
   promises with threatenings, and not to leave open a pit of despair, but
   to cover it again with comfort.

   TIM. Remaineth there not, as yet, another use of this point?

   PHIL. Yes, to teach us to pity and pray for those that have afflicted
   consciences, not like the wicked, who persecute those whom God hath
   smitten, and talk to the grief of such whom he hath wounded. [Psalm
   lxix. 26.]

   TIM. Yet Eli was a good man, who, notwithstanding, censured Hannah, a
   woman of sorrowful spirit, to be drunk with wine. [1Sam. i. 13, 14.]

   PHIL. Imitate not Eli in committing, but amending his fault. Indeed,
   his dim eyes could see drunkenness in Hannah where it was not, and
   could not see sacrilege and adultery in his own sons, where they were.
   Thus, those who are most indulgent to their own, are most censorious of
   others' sins. But Eli afterwards, perceiving his error, turned the
   condemning of Hannah into praying for her. In like manner, if in our
   passion we have prejudiced or injured any wounded consciences, in cold
   blood let us make them the best amends and reparation.
     __________________________________________________________________

   [48] Sir Thomas Norris, President of Munster, ex levi vulnere neglecto
   sublatus. Camden's Elizab. An. 1641.
     __________________________________________________________________

DIALOGUE VI

   That in some Cases more Repentance must be preached to a wounded
   Conscience.

  TIMOTHEUS.

   SO much for the malady, now for the remedy. Suppose you come to a
   wounded conscience, what counsel will you prescribe him?

   PHIL. If, after hearty prayer to God for his direction, he appeareth
   unto me, as yet, not truly penitent, in the first place I will press a
   deeper degree of repentance upon him.

   TIM. O miserable comforter! more sorrow still! Take heed your eyes be
   not put out with that smoking flax you seek to quench, and your fingers
   wounded with the splinters of that bruised reed you go about to break.

   PHIL. Understand me, sir. Better were my tongue spit out of my mouth,
   than to utter a word of grief to drive them to despair who are truly
   contrite. But on the other side, I shall betray my trust, and be found
   an unfaithful dispenser of divine mysteries, to apply comfort to him
   who is not ripe and ready for it.

   TIM. What harm would it do?

   PHIL. Raise him for the present, and ruin him, without God's greater
   mercy, for the future. For comfort daubed on, on a foul soul, will not
   stick long upon it; and, instead of pouring in, I shall spill the
   precious oil of God's mercy. Yea, I may justly bring a wounded
   conscience upon myself, for dealing deceitfully in my stewardship.

   TIM. Is it possible one may not be soundly humbled, and yet have a
   wounded conscience?

   PHIL. Most possible: for a wounded conscience is often inflicted as a
   punishment for lack of true repentance: great is the difference betwixt
   a man's being frightened at, and humbled for, his sins. One may
   passively be cast down by God's terrors, and yet not willingly throw
   himself down as he ought at God's footstool.

   TIM. Seeing his pain is so pitiful as you have formerly proved, why
   would you add more grief unto him?

   PHIL. I would not add grief to him, but alter grief in him; making his
   sorrow, not greater, but better. I would endeavour to change his
   dismal, doleful dejection, his hideous and horrible heaviness, his
   bitter exclamations, which seem to me much mixed in him with pride,
   impatience, and impenitence, into a willing submission to God's
   pleasure, and into a kindly, gentle, tender Gospel repentance for his
   sins.

   TIM. But there are some now-a-days who maintain that a child of God
   after his first conversion needs not any new repentance for sin all the
   days of his life.

   PHIL. They defend a grievous and dangerous error. Consider what two
   petitions Christ couples together in his prayer: when my body, which
   every day is hungry, can live without God's giving it daily bread, then
   and no sooner shall I believe that my soul, which daily sinneth, can
   spiritually live without God's forgiving it its trespasses.

   TIM. But such allege, in proof of their opinion, that a man hath his
   person justified before God, not by pieces and parcels, but at once and
   forever in his conversion.

   PHIL. This being granted doth not favour their error. We confess God
   finished the creation of the world, and all therein, in six days, and
   then rested from that work, yet so that his daily preserving of all
   things by his Providence may still be accounted a constant and
   continued creation. We acknowledge in like manner, a child of God
   justified at once in his conversion, when he is fully and freely
   estated in God's favour. And yet seeing every daily sin by him
   committed is an aversion from God, and his daily repentance a
   conversion to God, his justification in this respect may be conceived
   entirely continued all the days of his life.

   TIM. What is the difference betwixt the first repentance, and this
   renewed repentance?

   PHIL. The former is as it were the putting of life into a dead man, the
   latter, the recovering of a sick man from a dangerous wound: by the
   former, sight to the blind is simply restored, and eyes given him; in
   the latter, only a film is removed, drawn over the eyes, and hindering
   their actual sight. By the first, we have a right title to the kingdom
   of Heaven; by our second repentance, we have a new claim to Heaven, by
   virtue of our old title. Thus these two kinds of repentance may be
   differenced and distinguished, though otherwise they meet and agree in
   general qualities: both having sin for their cause, sorrow for their
   companion, and pardon for their consequent and effect.

   TIM. But do not God's children after committing of grievous sins, and
   before their renewing their repentance, remain still heirs of Heaven,
   married to Christ, and citizens of the New Jerusalem?

   PHIL. Heirs of Heaven they are, but disinheritable for their
   misdemeanour. Married still to Christ, but deserving to be divorced for
   their adulteries. Citizens of Heaven, but yet outlawed, so that they
   can recover no right, and receive no benefit, till their outlawry be
   reversed.

   TIM. Where doth God in Scripture enjoin this second repentance on his
   own children?

   PHIL. In several places. He threatens the Church of Ephesus (the best
   of the seven) with removing the candlestick from them, except they
   repent: [Rev. ii. 5.] and Christ tells his own disciples, true converts
   before, but then guilty of ambitious thoughts, that except ye be
   converted ye shall not enter the kingdom of Heaven. [Matth. xviii. 3]
   Here is conversion after conversion, being a solemn turning from some
   particular sin; in relation to which it is not absurd to say, that
   there is justification after justification: the latter as following in
   time, so flowing from the former.
     __________________________________________________________________

DIALOGUE VII.

   Only Christ is to be applied to Souls truly contrite.

  TIMOTHEUS.

   BUT suppose the person in the minister's apprehension heartily humbled
   for sin, what then is to be done?

   PHIL. No corrosives, all cordials; no vinegar, all oil; no law, all
   Gospel must be presented unto him. Here, blessed the lips, yea,!
   beautiful the feet of him that bringeth the tidings of peace. As
   Elisha, when reviving the son of the Shunamite, laid his mouth to the
   mouth of the child; [2 Kings iv. 34.] so the gaping orifice of Christ's
   wounds must spiritually, by preaching, be put close to the mouth of the
   wounds of a conscience: happy that skilful architect that can show the
   sick man that the head-stone of his spiritual building must be laid
   with shouts, crying, Grace, grace. [Zecha. iv. 7.]

   TIM. Which do you count the head-stone of the building, that which is
   first or last laid?

   PHIL. The foundation is the head-stone in honour, the top stone is the
   head-stone in height. The former the head-stone in strength, the latter
   in the stature. It seemeth that God's Spirit, of set purpose, made use
   of a doubtful word, to show that the whole fabric of our salvation,
   whether as founded, or as finished, is the only work of God's grace
   alone. Christ is the alpha and omega thereof, not excluding all the
   letters in the alphabet interposed.

   TIM. How must the minister preach Christ to an afflicted conscience?

   PHIL. He must crucify him before his eyes, lively setting him forth;
   naked, to clothe him; wounded, to cure him; dying, to save him. He is
   to expound and explain unto him the dignity of his person, preciousness
   of his blood, plenteousness of his mercy, in all those loving relations
   wherein the Scripture presents him: a kind father to a prodigal child,
   a careful hen to a scattered chicken, a good shepherd that bringeth his
   lost sheep back on his shoulders.

   TIM. Spare me one question: why doth he not drive the sheep before him,
   especially seeing it was lively enough to lose itself?

   PHIL. First, because though it had wildness too much to go astray, it
   had not wisdom enough to go right. Secondly, because probably the silly
   sheep had tired itself with wandering; Habakkuk ii. 13, "the people
   shall weary themselves for very vanity," and therefore the kind
   shepherd brings it home on his own shoulders.

   TIM. Pardon my interruption, and proceed, how Christ is to be held
   forth.

   PHIL. The latitude and extent of his love, his invitation without
   exception, are powerfully to be pressed; every one that thirsteth, all
   ye that are heavy laden, whosoever believeth, and the many promises of
   mercy, are effectually to be tendered unto him.

   TIM. Where are those promises in Scripture?

   PHIL. Or rather, where are they not? for they are harder to be missed
   than to be met with. Open the Bible (as he who drew his bow in battle)
   [1 Kings xxii. 34.] at a venture. If thou lightest on an historical
   place, behold precedents; if on doctrinal, promises of comfort. For the
   latter, observe these particulars: Gen. iii. 15; Exo. xxxiv. 6; Isa.
   xl. 1; Isa. liv. 11; Mat. xi. 28; xii. 20; 1 Cor. x. 13; Heb. xiii. 5,
   &c.

   TIM. Are these more principal places of consolation than any other in
   the Bible?

   PHIL. I know there is no choosing, where all things are choicest.
   Whosoever shall select some pearls out of such a heap, shall leave
   behind as precious as any he takes, both in his own and others'
   judgment; yea, which is more, the same man at several times may in his
   apprehension prefer several promises as best, formerly most affected
   with one place, for the present more delighted with another: and
   afterwards, conceiving comfort therein not so clear, choose other
   places as more pregnant and pertinent to his purpose. Thus God orders
   it, that divers men (and perchance the same man at different times)
   make use of all his promises, gleaning and gathering comfort, not only
   in one narrow, land, or furlong, but as it is scattered clean through
   the whole field of Scripture.

   TIM. Must ministers have variety of several comfortable promises?

   PHIL. Yes, surely: such masters of the assembly being to enter and
   fasten consolation in an afflicted soul, need have many nails provided
   beforehand, that if some for the present chance to drive untowardly, as
   splitting, going awry, turning crooked or blunt, they may have others
   in the room thereof.

   TIM. But grant Christ held out never so plainly, pressed never so
   powerfully, yet all is in vain, except God inwardly with his Spirit
   persuade the wounded conscience to believe the truth of what he saith.

   PHIL. This is an undoubted truth, for one may lay the bread of life on
   their trencher, and cannot force them to feed on it. One may bring them
   down to the spring of life, but cannot make them drink of the waters
   thereof: and therefore, in the cure of a wounded conscience, God is all
   in all, only the touch of his hand can heal this king's evil: I kill
   and make alive, I wound and I heal, neither is there any that can
   deliver out of my hand. [Deut. xxxii. 39.]
     __________________________________________________________________

DIALOGUE VIII.

   Answers to the Objections of a wounded Conscience, drawn from the
   Grievousness of his Sins.

  TIMOTHEUS.

   GIVE me leave now, sir, to personate and represent a wounded
   conscience, and to allege and enforce such principal objections
   wherewith generally they are grieved.

   PHIL. With all my heart, and God bless my endeavours in answering them.

   TIM. But first I would be satisfied how it comes to pass, that men in a
   wounded conscience have their parts so presently improved. The Jews did
   question concerning our Saviour, How knoweth this man letters, being
   never learned? [John vii. 15.] But here the doubt and difficulty is
   greater. How come simple people so subtle on a sudden, to oppose, with
   that advantage and vehemence, that it would puzzle a good and grave
   divine to answer them?

   PHIL. Two reasons may be rendered thereof. 1. Because a man in a
   distemper is stronger than when he is in his perfect health. What
   Samsons are some in the fit of a fever? Then their spirits, being
   raised by the violence of their disease, push with all their power. So
   it is in the agony of a distressed soul, every string thereof is
   strained to the height, and a man becomes more than himself to object
   against himself in a fit of despair.

   TIM. What is the other reason?

   PHIL. Satan himself, that subtle sophister, assists them. He forms
   their arguments, frames their objections, fits their distinctions,
   shapes their evasions; and this discomforter (aping God's Spirit, the
   Comforter, John xiv. 26) bringeth all things to their remembrance,
   which they have heard or read, to dishearten them. Need, therefore,
   have ministers, when they meddle with afflicted men, to call to Heaven
   aforehand to assist them, being sure they shall have hell itself to
   oppose them.

   TIM. To come now to the objections which afflicted consciences commonly
   make; they may be reduced to three principal heads; either drawn from
   the greatness and grievousness of their sins, or from the slightness
   and lightness of their repentance, or from the faintness and feebleness
   of their faith; I begin with the objections of the first form.

   PHIL. I approve your method; pray proceed.

   TIM. First, sir, even since my conversion, I have been guilty of many
   grievous sins; and, which is worse, of the same sin many times
   committed. Happy Judah, [Gen. xxxviii. 26.] who, though once committing
   incest with Thamar, yet the text saith, that afterwards he knew her
   again no more. But I, vile wretch, have often re-fallen into the same
   offence.

   PHIL. All this is answered in God's promise in the prophet, Though your
   sins be as scarlet, I will make them as snow. [Isaiah i. 18.] Consider
   how the Tyrian scarlet was dyed, not superficially dipped, but
   thoroughly drenched in the liquor that coloured it, as thy soul in
   custom of sinning. Then was it taken out for a time and dried, put in
   again, soaked and sodden the second time in the fat; called therefore
   di'baphon, twice dyed; as thou complainest thou hast been by relapsing
   into the same sin. Yea, the colour so incorporated into the cloth, not
   drawn over, but diving into the very heart of the wool, that rub a
   scarlet rag on what is white, and it will bestow a reddish tincture
   upon it; as perchance thy sinful practice and precedent have also
   infected those which were formerly good, by thy badness. Yet such
   scarlet sins, so solemnly and substantially coloured, are easily washed
   white in the blood of our Saviour.

   TIM. But, sir, I have sinned against most serious resolutions, yea,
   against most solemn vows, which I have made to the contrary.

   PHIL. Vow-breaking, though a grievous sin, is pardonable on unfeigned
   repentance. If thou hast broken a vow, tie a knot on it to make it hold
   together again. It is spiritual thrift, and no misbecoming baseness, to
   piece and joint thy neglected promises with fresh ones. So shall thy
   vow in effect be not broken when new mended: and remain the same,
   though not by one entire continuation, yet by a constant successive
   renovation thereof. Thus Jacob renewed his neglected vow of going to
   Bethel; [49] and this must thou do, reinforce thy broken vows, if of
   moment and material.

   TIM. What mean you by the addition of that clause, if of moment and
   material?

   PHIL. To deal plainly, I dislike many vows men make, as of reading just
   so much and praying so often every day, of confining themselves to such
   a strict proportion of meat, drink, sleep, recreation, &c. Many things
   may be well done, which are ill vowed. Such particular vows men must be
   very sparing how they make. First, because they savour somewhat of
   will-worship. Secondly, small glory accrues to God thereby. Thirdly,
   the dignity of vows is disgraced by descending to too trivial
   particulars. Fourthly, Satan hath ground given him to throw at us with
   a more steady aim. Lastly, such vows, instead of being cords to tie us
   faster to God, prove knots to entangle our consciences: hard to be
   kept, but oh! how heavy when broken! Wherefore, setting such vows
   aside, let us be careful, with David, to keep that grand and general
   vow: I have sworn, and I will perform it, that I will keep thy
   righteous judgments. [Psalm cxix. 106.]

   TIM. But, sir, I have committed the sin against the Holy Ghost, which
   the Saviour of mankind pronounceth unpardonable, and therefore all your
   counsels and comforts unto me are in vain.

   PHIL. The Devil, the father of lies, hath added this lie to those which
   he hath told before, in persuading thee thou hast committed the sin
   against the Holy Ghost. For that sin is ever attended with these two
   symptoms. First, the party guilty thereof never grieves for it, nor
   conceives the least sorrow in his heart for the sin he hath committed.
   The second, which followeth on the former, he never wishes or desires
   any pardon, but is delighted and pleased with his present condition.
   Now, if thou canst truly say that thy sins are a burden unto thee, that
   thou dost desire forgiveness, and wouldest give anything to compass and
   obtain it, be of good comfort, thou hast not as yet, and by God's grace
   never shalt, commit that unpardonable offence. I will not define how
   near thou hast been unto it. As David said to Jonathan, there is not a
   hair's breadth betwixt death and me; so it may be thou hast missed it
   very narrowly, but assure thyself thou art not as yet guilty thereof.
     __________________________________________________________________

   [49] Compare Gen. xxviii. 20, with Gen. xxxv. 1.
     __________________________________________________________________

DIALOGUE IX.

   Answers to the Objections of a wounded Conscience drawn from the
   Slightness of his Repentance.

  TIMOTHEUS.

   I BELIEVE my sins are pardonable in themselves, but alas! my stony
   heart is such, that it cannot relent and repent, and therefore no hope
   of my salvation.

   PHIL. Wouldst thou sincerely repent? thou dost repent. The women that
   came to embalm Christ did carefully forecast with themselves who shall
   roll away the stone from the door of the sepulchre? [Mark xvi. 3.] Alas
   I their frail, faint, feeble arms were unable to remove such a weight.
   But what follows? And when they looked, they saw that the stone was
   rolled away, for it was very great. In like manner, when a soul is
   truly troubled about the mighty burden of his stony heart interposed,
   hindering him from coming to Christ; I say, when he is seriously and
   sincerely solicitous about that impediment, such desiring is a doing,
   such wishing is a working. Do thou but take care it may be removed, and
   God will take order it shall be removed.

   TIM. But, sir, I cannot weep for my sins; my eyes are like the pit
   wherein Joseph was put; there is no water in them, I cannot squeeze one
   tear out of them.

   PHIL. Before I come to answer your objection, I must premise a
   profitable observation. I have taken notice of a strange opposition
   betwixt the tongues and eyes of such as have troubled consciences.
   Their tongues some have known (and I have heard) complain that they
   cannot weep for their sins, when at that instant their eyes have
   plentifully shed store of tears: not that they spake out of
   dissimulation, but distraction. So sometimes have I smiled at the
   simplicity of a child, who being amazed, and demanded whether or no he
   could speak, hath answered, No. If in like manner, at the sight of such
   a contradiction betwixt the words and deeds of one in the agony of a
   wounded conscience, we should chance to smile, know us not to jeer, but
   joy, perceiving the party in a better condition than he conceiveth
   himself.

   TIM. This your observation may be comfortable to others, but is
   impertinent to me. For, as I told you, I have by nature such dry eyes
   that they will afford no moisture to bemoan my sins.

   PHIL. Then it is a natural defect, and no moral default, so by
   consequence a suffering, and no sin which God will punish. God doth not
   expect the pipe should run water where he put none into the cistern.
   Know also, their hearts may be fountains whose eyes are flints, and may
   inwardly bleed, who do not outwardly weep. Besides, Christ was sent to
   preach comfort, [Isaiah li. 3.] not to such only as weep, but mourn in
   Zion. Yea, if thou canst squeeze out no liquor, offer to God the empty
   bottles; instead of tears, tender and present thine eyes unto him. And
   though thou art water-bound, be not wind-bound also; sigh where thou
   canst not sob, and let thy lungs do what thine eyes cannot perform.

   TIM. You say something, though I cannot weep, in case I could soundly
   sorrow for my sins. But alas! for temporal losses and crosses, I am
   like Rachel, lamenting for her children, and would not be comforted.
   But my sorrow for my sins is so small that it appears none at all in
   proportion.

   PHIL. In the best saints of God, their sorrow for their sins being
   measured with the sorrow for their sufferings, in one respect will fall
   short of it, in another must equal it, and in a third respect doth
   exceed and go beyond it. Sorrow for sins falls short of sorrow for
   sufferings, in loud lamenting or violent uttering itself in outward
   expressions thereof; as in roaring, wringing the hands, rending the
   hair, and the like. Secondly, both sorrows are equal in their truth and
   sincerity, both far from hypocrisy, free from dissimulation, really
   hearty, cordial, uncounterfeited. Lastly, sorrow for sin exceeds sorrow
   for suffering, in the continuance and durableness thereof: the other
   like a land-flood, quickly come, quickly gone; this is a continual
   dropping or running river, keeping a constant stream. My sins, saith
   David, are ever before me; so also is the sorrow for sin in the soul of
   a child of God, morning, evening, day, night, when sick, when sound,
   feasting, fasting, at home, abroad, ever within him. This grief begins
   at his conversion, continues all his life, ends only at his death.

   TIM. Proceed, I pray, in this comfortable point.

   PHIL. It may still be made plainer by comparing two diseases together,
   the toothache and consumption. Such as are troubled with the former
   shriek and cry out, troublesome to themselves, and others in the same
   and next roof: and no wonder, the mouth itself being plaintiff, if
   setting forth its own grievances to the full. Yet the toothache is
   known to be no mortal malady, having kept some from their beds, seldom
   sent them to their graves; hindered the sleep of many, hastened the
   death of few. On the other side, he that hath an incurable consumption
   saith little, cries less, but grieves most of all. Alas! he must be a
   good husband of the little breath left in his broken lungs, not to
   spend it in sighing, but in living; he makes no noise, is quiet and
   silent; yet none will say but that his inward grief is greater than the
   former.

   TIM. How apply you this comparison to my objection?

   PHIL. In corporal calamities, thou complainest more like him in the
   toothache, but thy sorrow for thy sin, like a consumption, which lies
   at the heart, hath more solid heaviness therein. Thou dost take in more
   grief for thy sins, though thou mayest take on more grievously for thy
   sufferings.

   TIM. This were something, if my sorrow for sin were sincere, but alas!
   I am but a hypocrite. There is mention in the prophet of God's besom of
   destruction; [Isaiah xiv. 23.] now the trust of a hypocrite, Job viii.
   14, is called a spider's web; here is my case, when God's besom meets
   with the cobwebs of my hypocrisy, I shall be swept into hell-fire.

   PHIL. I answer, first in general: I am glad to hear this objection come
   from thee, for self-suspicion of hypocrisy is a hopeful symptom of
   sincerity. It is a David that cries out, As for me I am poor and needy;
   but lukewarm Laodicea that brags, I am rich, and want nothing.

   TIM. Answer, I pray, the objection in particular.

   PHIL. Presently, when I have premised the great difference betwixt a
   man's being a hypocrite, and having some hypocrisy in him. Wicked men
   are like the apples of Sodom, [50] seemingly fair, but nothing but
   ashes within. The best of God's servants are like sound apples, lying
   in a dusty loft (living in a wicked world),. gathering much dust about
   them, so that they must be rubbed or pared before they can be eaten.
   Such notwithstanding are sincere, and by the following marks may
   examine themselves.

   TIM. But some in the present day are utter enemies to all marks of
   sincerity, counting it needless for preachers to propound, or people to
   apply them.

   PHIL. I know as much; but it is the worst sign, when men of this
   description hate all signs: but no wonder if the foundered horse cannot
   abide the smith's pincers.

   TIM. Proceed, I pray, in your signs of sincerity.

   PHIL. Art thou careful to order thy very thoughts, because the Infinite
   Searcher of the heart doth behold them? Dost thou freely and fully
   confess thy sins to God, spreading them open in his presence, without
   any desire or endeavour to deny, dissemble, defend, excuse, or
   extenuate them? Dost thou delight in an universal obedience to all
   God's laws, not thinking with the superstitious Jews, by over keeping
   the fourth commandment, to make reparation to God for breaking all the
   rest? Dost thou love their persons and preaching best, who most clearly
   discover thine own faults and corruptions unto thee? Dost thou strive
   against thy revengeful nature, not only to forgive those who have
   offended thee, but also to wait an occasion with humility to render a
   suitable favour to them? Dost thou love grace and goodness even in
   those who differ from thee in point of opinion and civil controversies?
   Canst thou fee sorrowful for the sins of others, no whit relating unto
   thee, merely because the glory of a good God suffers by their
   profaneness?

   TIM. Why do you make these to be the signs of sincerity?

   PHIL. Because there are but two principles which act in men's hearts,
   namely, nature and grace; or, as Christ distinguishes them, flesh and
   blood, and our Father which is in Heaven. Now seeing these actions, by
   us propounded, are either against or above nature, it doth necessarily
   follow, that where they are found, they flow from saving grace. For
   what is higher than the roof and very pinnacle, as I may say, of
   nature, cannot be lower than the bottom and beginning of grace.

   TIM. Perchance, on serious search, I may make hard shift to find some
   one or two of these signs, but not all of them, in my heart.

   PHIL. As I will not bow to flatter any, so I will fall down, as far as
   truth will give me leave, to reach comfort to the humble, to whom it is
   due. Know to thy further consolation, that where some of these signs
   truly are, there are more, yea all of them, though not so visible and
   conspicuous, but in a dimmer and darker degree. When we behold violets
   and primroses fairly to flourish, we conclude the dead of the winter is
   past, though as yet no roses or July flowers appear, which long after
   lie hid in their leaves, or lurk in their roots; but in due time will
   discover themselves. If some of these signs be above ground in thy
   sight, others are under ground in thy heart, and though the former
   started first, the other will follow in order; it being plain that thou
   art passed from death unto life, by this hopeful and happy spring of
   some signs in thy heart.
     __________________________________________________________________

   [50] Solinus Polyhistor in Judaea.
     __________________________________________________________________

DIALOGUE X.

   Answers to the Objections of a wounded Conscience drawn from the
   Feebleness of his Faith.

  TIMOTHEUS.

   BUT faith is that which must apply Christ unto us, whilst (alas!) the
   hand of my faith hath not only the shaking, but the dead palsy; it can
   neither hold nor feel anything.

   PHIL. If thou canst not hold God, do but touch him, and he shall hold
   thee, and put feeling into thee. Saint Paul saith, If that I may
   apprehend that for which also I am apprehended of Christ Jesus. [Phil.
   iii. 12.] It is not Paul's apprehending of Christ, but Christ
   apprehending of Paul, doth the deed.

   TIM. But I am sure my faith is not sound, because it is not attended
   with assurance of salvation. For I doubt (not to say despair) thereof.
   Whereas divines hold, that the essence of saving faith consists in a
   certainty to be saved.

   PHIL. Such deliver both a false and dangerous doctrine; as the careless
   mother killed her little infant, for she over-laid it: [1 Kings iii.
   19.] so this opinion would press many weak faiths to death, by laying a
   greater weight upon them than they can bear, or God doth impose;
   whereas to be assured of salvation is not a part of every true faith,
   but only an effect of some strong faiths, and that also not always, but
   at some times.

   TIM. Is not certainty of salvation a part of every true faith?

   PHIL. No, verily, much less is it the life and formality of faith,
   which consists only in a recumbency on God in Christ, with Job's
   resolution, Though he slay me, yet will I trust in him. [Job xiii. 15.]
   Such an adherence, without an assurance, is sufficient, by God's mercy,
   to save thy soul. Those that say that none have a sincere faith without
   a certainty of salvation, may with as much truth maintain, that none
   are the king's loyal subjects but such as are his favourites.

   TIM. Is then assurance of salvation a peculiar personal favour,
   indulged by God, only to some particular persons?

   PHIL. Yes, verily: though the salvation of all God's servants be sure
   in itself, yet is only assured to the apprehensions of some select
   people, and that at some times; for it is too fine fare for the best
   man to feed on every day.

   TIM. May they that have this assurance afterwards lose it?

   PHIL. Undoubtedly they may; God first is gracious to give it them, they
   for a time careful to keep it; then negligently lose it, then
   sorrowfully seek it. God again is bountiful to restore it; they happy
   to recover it; for a while diligent to regain it, then again foolish to
   forfeit it, and so the same changes in one's lifetime, often over and
   over again.

   TIM. But some will say, If I may be infallibly saved without this
   assurance, I will never endeavour to attain it.

   PHIL. I would have covered my flowers, if I had suspected such spiders
   would have sucked them. One may go to heaven without this assurance, as
   certainly, but not so cheerfully, and therefore prudence to obtain our
   own comfort, and piety to obey God's command, obliges us all to give
   diligence to make our calling and election sure, both in itself and in
   our apprehension.
     __________________________________________________________________

DIALOGUE XI.

   God alone can satisfy all Objections of a wounded Conscience.

  TIMOTHEUS.

   BUT, sir, these your answers are no whit satisfactory unto me.

   PHIL. An answer may be satisfactory to the objection, both in itself
   and in the judgment of all unprejudiced hearers, and yet not
   satisfactory to the objector, and that in two cases: First, when he is
   possessed with the spirit of peevishness and perverseness. It is lost
   labour to seek to feed and fill those who have a greedy horseleech of
   cavilling in their heart, crying, Give, give.

   TIM. What is the second case?

   PHIL. When the bitterness of his soul is so great and grievous, that he
   is like the Israelites in Egypt, who hearkened not to Moses, for
   anguish of spirit, and for cruel bondage. [Exod vi. 9.] Now as those
   who have meat before them, and will not eat, deserve to starve without
   pity; so such are much to be bemoaned, who through some impediment in
   their mouth, throat, or stomach, cannot chew, swallow, or digest
   comfort presented unto them.

   TIM. Such is my condition; what then is to be done unto me?

   PHIL. I must change my precepts to thee into prayers for thee, that God
   would satisfy thee early with his mercy, that thou mayest rejoice.
   [Psalm xc.] Ministers may endeavour it in vain: whilst they quell one
   scruple, they start another; whilst they fill one corner of a wounded
   conscience with comfort, another is empty. Only God can so satisfy the
   soul, that each chink and cranny therein shall be filled with spiritual
   joy.

   TIM. What is the difference betwixt God's and man's speaking peace to a
   troubled spirit?

   PHIL. Man can neither make him to whom he speaks to hear what he says,
   or believe what he hears. God speaks with authority, and doth both. His
   words give hearing to the deaf, and faith to the infidel. When, not the
   mother of Christ, but Christ himself, shall salute a sick soul with
   Peace be unto thee, it will leap for joy, as John the babe sprang,
   though imprisoned in the dark womb of his mother. Thus the offender is
   not comforted, though many of the spectators and under officers tell
   him he shall be pardoned, until he hears the same from the mouth of the
   judge himself who hath power and place to forgive him; and then his
   heart revives with comfort.

   TIM. God send me such comfort: in the mean time, I am thankful unto you
   for the answers you have given me.

   PHIL. All that I will add is this. The Lacedemonians had a law, that if
   a bad man, or one disesteemed of the people, chanced to give good
   counsel, he was to stand by, and another, against whose person the
   people had no prejudice, was to speak over the same words which the
   former had uttered. I am most sensible to myself of my own wickedness
   and how justly I am subject to exception. Only my prayer shall be, that
   whilst I stand by, and am silent, God's Spirit, which is free from any
   fault, and full of all perfection, would be pleased to repeat in thy
   heart the self-same answers I have given to your objections: and then,
   what was weak, shallow, and unsatisfying, as it came from my mouth,
   shall and will be full, powerful, and satisfactory, as re-inforced in
   thee by God's Spirit.
     __________________________________________________________________

DIALOGUE XII.

   Means to be used by wounded Consciences for the recovering of Comfort.

  TIMOTHEUS.

   ARE there any useful means to be prescribed, whereby wounded
   consciences may recover comfort the sooner?

   PHIL. Yes, there are.

   TIM. But now in the present day, some condemn all using of means. Let
   grace alone (say they) fully and freely do its own work: and thereby
   man's mind will in due time return to a good temper of its own accord:
   this is the most spiritual serving of God, whilst using of means makes
   but dunces and truants in Christ's school.

   PHIL. What they pretend spiritual will prove airy and empty, making
   lewd and lazy Christians: means may and must be used with these
   cautions. 1. That they be of God's appointment in his word, and not of
   man's mere invention. 2. That we still remember they are but means, and
   not the main. For to account of helps more than helps is the highway to
   make them hinderances. Lastly, that none rely barely on the deed done;
   which conceit will undo him that did it, especially if any opinion of
   merit be affixed therein.

   TIM. What is the first means I must use; for I re-assume to personate a
   wounded conscience?

   PHIL. Constantly pray to God, that in his due time he would speak peace
   unto thee.

   TIM. My prayers are better omitted than performed; they are so weak
   they will but bring the greater punishment upon me, and involve me
   within the prophet's curse, to those that do the work of the Lord
   negligently.

   PHIL. Prayers negligently performed draw a curse, but not prayers
   weakly performed. The former is when one can do better, and will not;
   the latter is when one would do better, but, alas! he cannot: and such
   failings, as they are his sins, so they are his sorrows also: pray
   therefore faintly, that thou mayest pray fervently; pray weakly, that
   thou mayest pray strongly.

   TIM. But in the law they were forbidden to offer to God any lame
   sacrifice, [Deut. xv. 21.] and such are my prayers.

   PHIL. 1. Observe a great difference betwixt the material sacrifice
   under the law, and spiritual sacrifices (the calves of the lips) under
   the Gospel. The former were to be free from, all blemish, because they
   did typify and resemble Christ himself. The latter (not figuratively
   representing Christ, but heartily presented unto him) must be as good
   as may be gotten, though many imperfections will cleave to our best
   performances, which by God's mercy are forgiven. 2. Know that that in
   Scripture is accounted lame which is counterfeit and dissembling, (in
   which sense hypocrites are properly called halters,) [1 Kings xviii.
   21.] and therefore if thy prayer, though never so weak, be sound, and
   sincere, it is acceptable with God.

   TIM. What other counsel do you prescribe me?

   PHIL. Be diligent in reading the word of God, wherein all comfort is
   contained; say not that thou art dumpish and indisposed to read, but
   remember how travellers must eat against their stomach; their journey
   will digest it; and though their palate find no pleasure for the
   present, their whole body will feel strength for the future. Thou hast
   a great journey to go, a wounded conscience has far to travel to find
   comfort, (and though weary, shall be welcome at his journey's end,) and
   therefore must feed on God's word, even against his own dull
   disposition, and shall afterwards reap benefit thereby.

   TIM. Proceed in your appointing of wholesome diet for my wounded
   conscience to observe.

   PHIL. Avoid solitariness, and associate thyself with pious and godly
   company: O the blessed fruits thereof! Such as want skill or boldness
   to begin or set a psalm, may competently follow tune in concert with
   others: many houses in London have such weak walls, and are so slightly
   and slenderly built, that, were they set alone in the fields, probably
   they would not stand an hour; which now ranged in streets, receive
   support in themselves, and mutually return it to others; so mayest thou
   in good society, not only be reserved from much mischief, but also be
   strengthened and confirmed in many godly exercises, which solely thou
   couldst not perform.

   TIM. What else must I do?

   PHIL. Be industrious in thy calling: I press this the more, because
   some erroneously conceive that a wounded conscience cancels all
   indentures of service, and gives them (during their affliction) a
   dispensation to be idle. The inhabitants of the bishopric of Durham
   pleaded a privilege, [51] that King Edward the First had no power,
   although on necessary occasion, to press them to go out of the country,
   because, forsooth, they termed themselves holy-work-folk, only to be
   used in defending the holy shrine of St. Cuthbert. Let none in like
   manner pretend that (during the agony of a wounded conscience) they are
   to have no other employment than to sit moping to brood their
   melancholy, or else only to attend their devotion; whereas a good way
   to divert or assuage their pain within, is to take pains without in
   their vocation. I am confident, that happy minute which shall put a
   period to thy misery shall not find thee idle, but employed, as ever
   some secret good is accruing to such who are diligent in their calling.

   TIM. But though wounded consciences are not to be freed from all work,
   are they not to be favoured in their work?

   PHIL. Yes, verily. Here let me be the advocate to such parents and
   masters, who have sons, servants, or others, under their authority,
   afflicted with wounded consciences. O, do not, with the Egyptian
   taskmasters, exact of them the full tale of their brick! O, spare a
   little till they have recovered some strength! Unreasonable that maimed
   men should pass on equal duty with such soldiers as are sound.

   TIM. How must I dispose myself on the Lord's day?

   PHIL. Avoid all servile work, and expend it only in such actions as
   tend to the sanctifying thereof. God, the great landlord of all time,
   hath let out six days in the week to man to farm them; the seventh day
   he reserves as a demesne in his own hand: if therefore we would have
   quiet possession, and comfortable use of what God hath leased out to
   us, let us not encroach on his demesne. Some Popish people [52] make a
   superstitious almanac of the Sunday, by the fairness or foulness
   thereof, guessing of the weather all the week after. But I dare boldly
   say, that, from our well or ill spending of the Lord's day, a probable
   conjecture may be made how the following week will be employed. Yea, I
   conceive we are bound (as matters now stand in England) to a stricter
   observation of the Lord's day than ever before. That a time was due to
   God's service, no Christian in our kingdom ever did deny: that the same
   was weekly dispersed in the Lord's day, holy days, Wednesdays, Fridays,
   Saturdays, some have earnestly maintained: seeing therefore all the
   last are generally neglected, the former must be more strictly
   observed; it being otherwise impious, that our devotion, having a
   narrower channel, should also carry a shallower stream.

   TIM. What other means must I use for expedition of comfort to my
   wounded conscience?

   PHIL. Confess that sin or sins, [2 Sam. xii. 13; Matth. iii. 8.] which
   most perplexes thee, to some godly minister, who by absolution may
   pronounce and apply pardon unto thee.

   TIM. This confession is but a device of divines, thereby to screw
   themselves into other men's secrets, so to mould and manage them with
   more ease to their own profit.

   PHIL. God forbid they should have any other design but your safety, and
   therefore choose your confessor, where you please, to your own
   contentment; so that you may find ease, fetch it where you may; it is
   not our credit, but your cure, we stand upon.

   TIM. But such confession hath been counted rather a rack for sound,
   than a remedy for wounded consciences.

   PHIL. It proves so, as abused in the Romish Church, requiring an
   enumeration of all mortal sins, therein supposing an error, that some
   sins are not mortal, and imposing an impossibility, that all can be
   reckoned up. Thus the conscience is tortured, because it can never
   tread firmly, feeling no bottom, being still uncertain of confession,
   (and so of absolution,) whether or no he hath acknowledged all his
   sins. But where this ordinance is commended as convenient, not
   commanded as necessary, left free, not forced, in cases of extremity
   sovereign use may be made, and hath been found thereof, neither
   magistrate nor minister carrying the sword or the keys in vain.

   TIM. But, sir, I expected some rare inventions from you for curing
   wounded consciences: whereas all your receipts hitherto are old, stale,
   usual, common, and ordinary; there is nothing new in any of them.

   PHIL. I answer first, if a wounded conscience had been a new disease,
   never heard of in God's word before this time, then perchance we must
   have been forced to find out new remedies. But it is an old malady, and
   therefore old physic is best applied unto it. Secondly, the receipts
   indeed are old, because prescribed by him who is the Ancient of Days.
   [Dan. vii. 9.] But the older the better, because warranted by
   experience to be effectual. God's ordinances are like the clothes of
   the children of Israel, during our wandering in the wilderness of this
   world, they never wax old, so as to have their virtue in operation
   abated or decayed. [Deut. xxix. 5.] Thirdly, whereas you call them
   common, would to God they were so, and as generally practised as they
   are usually prescribed. Lastly, know we meddle not with curious heads,
   which are pleased with new-fangled rarities, but with wounded
   consciences, who love solid comfort. Suppose our receipts ordinary and
   obvious; if Naaman counts the cure too cheap and easy, [2 Kinsgs v.
   12.] none will pity him if still he be pained with his leprosy.

   TIM. But your receipts are too loose and large, not fitted and
   appropriated to my malady alone. For all these (pray, read, keep good
   company, be diligent in thy calling, observe the Sabbath, confess thy
   sins, &c.) may as well be prescribed to one guilty of presumption, as
   to me, ready to despair.

   PHIL. It doth not follow that our physic is not proper for one, because
   it may be profitable for both.

   TIM. But despair and presumption, being contrary diseases, flowing from
   contrary causes, must have contrary cures.

   PHIL. Though they flow immediately from contrary causes, yet originally
   from the common fountain of natural corruption: and therefore such
   means as I have propounded, tending towards the mortifying of our
   corrupt nature, may generally, though not equally, be useful to humble
   the presuming, and comfort the despairing; but to cut off" cavils, in
   the next dialogue we will come closely to peculiar counsels unto thee.
     __________________________________________________________________

   [51] Camd. Brit. in Durham.

   [52] If it rains on Sunday before mess, it will rain all the week more
   or less. A Popish old rhyme.
     __________________________________________________________________

DIALOGUE XIII.

   Four wholesome Counsels, for a wounded Conscience to practise.

  TIMOTHEUS.

   PERFORM your promise; which is the first counsel you commend unto me?

   PHIL. Take heed of ever renouncing thy filial interest in God, though
   thy sins deserve that he should disclaim his paternal relation to thee.
   The prodigal, returning to his father, did not say, I am not thy son,
   but I am no more worthy to be called thy son. [Luke xv. 21.] Beware of
   bastardizing thyself, being as much as Satan desires, and more than he
   hopes to obtain. Otherwise thy folly would give him more than his fury
   could get.

   TIM. I conceive this a needful caution.

   PHIL. It will appear so if we consider what the Apostle saith, that we
   wrestle with principalities and powers. [Ephes. vi. 12.] Now wrestlers
   in the Olympian games were naked, and anointed with oil to make them
   sleek and glibbery, so to afford no holdfast to such as strove with
   them. Let us not gratify the Devil with this advantage against
   ourselves, at any time to disclaim our sonship in God: if the Devil
   catches us at this lock, he will throw us flat, and hazard the breaking
   of our necks with final despair. Oh no! still keep this point: a
   prodigal son I am, but a son, no bastard; a lost sheep, but a sheep, no
   goat; an unprofitable servant, but God's servant, and not absolute
   slave to Satan.

   TIM. Proceed to your second counsel.

   PHIL. Give credit to what grave and godly persons conceive of thy
   condition, rather than what thy own fear (an incompetent judge) may
   suggest unto thee. A seared conscience thinks better of itself, a
   wounded worse, than it ought: the former may account all sin a sport,
   the latter all sport a sin: melancholy men, when sick, are ready to
   conceit any cold to be the cough of the lungs, and an ordinary pustule
   no less than the plague sore. So wounded consciences conceive sins of
   infirmity to be of presumption, sins of ignorance to be of knowledge,
   apprehending their case more dangerous than it is indeed.

   TIM. But it seems unreasonable that I should rather trust another
   saying, than my own sense of myself.

   PHIL. Every man is best judge of his own self, if he be his own self;
   but during the swoon of a wounded conscience, I deny thee to be come to
   thy own self: whilst thine eyes are blubbering, and a tear hangs before
   thy sight, thou canst not see things clearly and truly, because looking
   through a double medium of air and water; so whilst this cloud of
   pensiveness is pendent before the eyes of thy soul, thine estate is
   erroneously represented unto thee.

   TIM. What is your third counsel?

   PHIL. In thy agony of a troubled conscience, always look upwards unto a
   gracious God to keep thy soul steady; for looking downward on thyself
   thou shalt find nothing but what will increase thy fear, infinite sins,
   good deeds few and imperfect: it is not thy faith, but God's
   faithfulness, thou must rely upon; casting thine eyes downwards on
   thyself to behold the great distance betwixt what thou deservest and
   what thou desirest, is enough to make thee giddy, stagger, and reel
   into despair: ever therefore lift up thine eyes unto the hills, from
   whence cometh thy help, [Psalm cxxi. 1.] never viewing the deep dale of
   thy own unworthiness, but to abate thy pride when tempted to
   presumption.

   TIM. Sir, your fourth and last counsel.

   PHIL. Be not disheartened, as if comfort would not come at all, because
   it comes not all at once, but patiently attend God's leisure; they are
   not styled the swift, but the sure mercies of David: and the same
   prophet says, the glory of the Lord shall be thy reward: [Isaiah lv. 3,
   and lviii. 8.] this we know comes up last to secure and make good all
   the rest: be assured, where grace patiently leads the front, glory at
   last will be in the rear. Remember the prodigious patience of Elijah's
   servant.

   TIM. Wherein was it remarkable?

   PHIL. In obedience to his master: he went several times to the sea; it
   is tedious for me to tell what was not troublesome for him to do, one,
   two, three, four, five, six, seven times sent down steep Carmel, [1
   Kings xviii. 43.] with danger, and up it again with difficulty, and all
   to bring news of nothing, till his last journey, which made recompense
   for all the rest, with the tidings of a cloud arising. So thy thirsty
   soul, long parched with drought for want of comfort, though late, at
   last shall be plentifully refreshed with the dew of consolation.

   TIM. I shall be happy if I find it so.

   PHIL. Consider the causes why a broken leg is incurable in a horse, and
   easily curable in a man: the horse is incapable of counsel to submit
   himself to the farrier, and therefore, in case his leg be set, he
   flings, flounces, and flies out, unjointing it again by his misemployed
   mettle, counting all binding to be shackles and fetters unto him;
   whereas a man willingly resigns himself to be ordered by the surgeon,
   preferring rather to be a prisoner for some days, than a cripple all
   his life. Be not like a horse or mule, which have no understanding:
   [Psalm xxxii. 9.] but let patience have its perfect work in thee.
   [James i. 3.] When God goes about to bind up the broken-hearted, [Isa.
   lxi. 1.] tarry his time, though ease come not at an instant, yea,
   though it be painful for the present, in due time thou shalt certainly
   receive comfort.
     __________________________________________________________________

DIALOGUE XIV.

   Comfortable Meditations for wounded Consciences to muse upon.

  TIMOTHEUS.

   FURNISH me, I pray, with some comfortable meditations; whereon I may
   busy and employ my soul when alone.

   PHIL. First, consider that our Saviour had not only a notional, but an
   experimental and meritorious knowledge of the pains of a wounded
   conscience when hanging on the cross. If Paul conceived himself happy
   being to answer for himself, before King Agrippa, especially because he
   knew him to be expert in all the customs and questions of the Jews; how
   much more just cause has thy wounded conscience of comfort and joy,
   being in thy prayers to plead before Christ himself, who hath felt thy
   pain, and deserved that in due time by his stripes thou shouldst be
   healed?

   TIM. Proceed, I pray, in this comfortable subject.

   PHIL. Secondly, consider that herein, like Elijah, thou needest not
   complain that thou art left alone, seeing the best of God's saints in
   all ages have smarted in the same kind: instance in David: indeed,
   sometimes he boasts how he lay in green pastures, and was led by still
   waters; [Psalm xxiii. 2.] but after he bemoans that he sinks in deep
   mire, where there was no standing. [Psalm lxix. 2.] What is become of
   those green pastures? parched up with the drought. Where are those
   still waters? troubled with the tempest of affliction. The same David
   compares himself to an owl, and in the next Psalm resembles himself to
   an eagle. [53] Do two fowls fly of more different kind? The one the
   scorn, the other the sovereign; the one the slowest, the other the
   swiftest; the one the most sharp-sighted, the other the most dim-eyed
   of all birds. Wonder not, then, to find in thyself sudden and strange
   alterations. It fared thus with all God's servants, in their agonies of
   temptation; and be confident thereof, though now run aground with
   grief, in due time thou shalt be all afloat with comfort.

   TIM. I am loath to interrupt you in so welcome a discourse.

   PHIL. Thirdly, consider that thou hast had, though not grace enough to
   cure thee, yet enough to keep thee, and conclude that he whose goodness
   hath so long held thy head above water from drowning, will at last
   bring thy whole body safely to the shore. The wife of Manoah had more
   faith than her husband, and thus she reasoned: If the Lord were pleased
   to kill us, he would not have received a burnt and a meat offering at
   our hands. [Judg. xiii. 23.] Thou mayest argue in like manner: If God
   had intended finally to forsake me, he would never so often have heard
   and accepted my prayers, in such a measure as to vouchsafe unto me,
   though not full deliverance from, free preservation in, my affliction.
   Know God hath .done great things for thee already, and thou mayest
   conclude, from his grace of supportation hitherto, grace of ease, and
   relaxation hereafter.

   TIM. It is pity to disturb you; proceed.

   PHIL. Fourthly, consider that, besides the private stock of thy own,
   thou tradest on the public store of all good men's prayers, put up to
   heaven for thee. What a mixture of languages met in Jerusalem at
   Pentecost, [Acts ii.]--Parthians, Medes, and Elamites, &c. But
   conceive, to thy comfort, what a medley of prayers, in several tongues,
   daily centre themselves in God's ears in thy behalf, English, Scotch,
   Irish, French, Dutch, &c., insomuch, that perchance thou dost not
   understand one syllable of their prayers, by whom thou mayest reap
   benefit.

   TIM. Is it not requisite, to entitle me to the profit of other men's
   prayers, that I particularly know their persons which pray for me?

   PHIL. Not at all, no more than it is needful that the eye or face must
   see the backward parts, which is difficult, or the inward parts of the
   body, which is impossible; without which sight, by sympathy they serve
   one another. And such is the correspondency by prayers betwixt the
   mystical members of Christ's body, corporally unseen one by another.

   TIM. Proceed to a fifth meditation.

   PHIL. Consider, there be five kinds of consciences on foot in the
   world; first, an ignorant conscience, which neither sees nor saith
   anything, neither beholds the sins in a soul, nor reproves them.
   Secondly, the flattering conscience, whose speech is worse than silence
   itself, which, though seeing sin, soothes men in the committing
   thereof. Thirdly, the seared conscience, which hath neither sight,
   speech, nor sense, in men that are past feeling. [Ephes. iv. 19.]
   Fourthly, a wounded conscience, frighted with sin. The last and best is
   a quiet and clear conscience, pacified in Christ Jesus. Of these, the
   fourth is thy case, incomparably better than the three former, so that
   a wise man would not take a world to change with them. Yea, a wounded
   conscience is rather painful than sinful, an affliction, no offence,
   and is in the ready way, at the next remove, to be turned into a quiet
   conscience.

   TIM. I hearken unto you with attention and comfort.

   PHIL. Lastly, consider the good effects of a wounded conscience,
   privative for the present, and positive for the future. First,
   privative, this heaviness of thy heart (for the time being) is a bridle
   to thy soul, keeping it from many sins it would otherwise commit. Thou
   that now sittest sad in thy shop, or walkest pensive in thy parlour, or
   standest sighing in thy chamber, or liest sobbing on thy bed, mightest
   perchance at the same time be drunk, or wanton, or worse, if not
   restrained by this affliction. God saith in his prophet to Judah, I
   will hedge thy way with thorns, [Hos. ii. 6.] namely to keep Judah from
   committing spiritual fornication. It is confest that a wounded
   conscience, for the time, is a hedge of thorns (as the messenger of
   Satan, sent to buffet St. Paul, is termed a thorn in the flesh). [2
   Cor. xii. 7.] But this thorny fence keeps our wild spirits in the true
   way, which otherwise would be straggling: and it is better to be held
   in the right road with briers and brambles, than to wander on beds of
   roses in a wrong path, which leads to destruction.

   TIM. What are the positive benefits of a wounded conscience?

   PHIL. Thereby the graces in thy soul will be proved, approved,
   improved. Oh, how clear will thy sunshine be, when this cloud is blown
   over! And here I can hardly hold from envying thy happiness hereafter.
   Oh that I might have thy future crown, without thy present cross; thy
   triumphs, without thy trial; thy conquest, without thy combat! But I
   recall my wish, as impossible, seeing what God hath joined together, no
   man can put asunder. These things are so twisted together, I must have
   both or neither.
     __________________________________________________________________

   [53] Compare Psalm cii. 6, with Psalm ciii. 5.
     __________________________________________________________________

DIALOGUE XV.

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

  TIMOTHEUS.

   IS that the greatest sin in man's soul, wherewith his wounded
   conscience, in the agony thereof, is most perplexed?

   PHIL. It is so commonly, but not constantly. Commonly, indeed, that sin
   most pains and pinches him, which commands as principal in his soul.

   TIM. Have all men's hearts some one paramount sin, which rules as
   sovereign over all the rest?

   PHIL. Most have. Yet, as all countries are not monarchies governed by
   kings, but some by free states, where many together have equal power;
   so it is possible (though rare) that one man may have two, three, or
   more sins, which jointly domineer in his heart, without any discernible
   superiority betwixt them.

   TIM. Which are the sins that most generally wound and afflict a man,
   when his conscience is terrified?

   PHIL. No general rule can exactly be given herein. Sometimes, that sin
   in acting whereof he took most delight; it being just, that the
   sweetness of his corporal pleasure should be sauced with more spiritual
   sadness. Sometimes, that sin which (though not the foulest) is the most
   frequent in him. Thus his idle words may perplex him more than his
   oaths, or perjury itself. Sometimes that sin (not which is most odious
   before God, but) most scandalous before men does most afflict him,
   because drawing greatest disgrace upon his person and profession.
   Sometimes, that sin which he last committed, because all the
   circumstances thereof are still firm and fresh in his memory. Sometimes
   that sin which (though long since by him committed) he hath heard very
   lately powerfully reproved; and no wonder, if an old gall new rubbed
   over smart the most. Sometimes, that sin which formerly he most
   slighted and neglected, as so inconsiderably small that it was unworthy
   of any sorrow for it, and yet now it may prove the sharpest sting in
   his conscience.

   TIM. May one who is guilty of very great sins sometimes have his
   conscience much troubled only for a small one?

   PHIL. Yes, verily: country patients often complain, not of the disease
   which is most dangerous, but most conspicuous. Yea, sometimes they are
   more troubled with the symptom of a disease (suppose an ill colour, bad
   breath, weak stomach) than with the disease itself. So in the soul, the
   conscience ofttimes is most wounded, not with that offence which is,
   but appears, most; and a sin incomparably small to others, whereof the
   party is guilty, may most molest for the present, and that for three
   reasons.

   TIM. Reckon them in order.

   PHIL. First, that God may show in him, that as sins are like the sands
   in number, so they are far above them in heaviness, whereof the least
   crumb taken asunder, and laid on the conscience by God's hand, in full
   weight thereof, is enough to drive it to despair.

   TIM. What is the second reason?

   PHIL. To manifest God's justice, that those should be choked with a
   gnat-sin, who have swallowed many camel-sins, without the least regret.
   Thus some may be terrified for not fasting on Friday, because indeed
   they have been drunk on Sunday: they may be perplexed for their wanton
   dreams, when sleeping, because they were never truly humbled for their
   wicked deeds, when waking. Yea, those who never feared Babylon the
   great, may be frightened with little Zoar; I mean, such as have been
   faulty in flat superstition may be tortured for committing or omitting
   a thing in its own nature indifferent.

   TIM. What is the third reason?

   PHIL. That this pain for a lesser sin may occasion his serious scrutiny
   into greater offences. Any paltry cur may serve to start and put up the
   game out of the bushes, whilst fiercer and fleeter hounds are behind to
   course and catch it. God doth make use of a smaller sin, to raise and
   rouse the conscience out of security, and to put it up, as we say, to
   be chased, by the reserve of far greater offences, lurking behind in
   the soul, unseen and unsorrowed for.

   TIM. May not the conscience be troubled at that which in very deed is
   no sin at all, nor hath truly so much as but the appearance of evil in
   it?

   PHIL. It may. Through the error of the understanding, such a mistake
   may follow in the conscience.

   TIM. What is to be done in such a case?

   PHIL. The party's judgment must be rectified, before his conscience can
   be pacified. Then is it the wisest way to persuade him to lay the axe
   of repentance to the root of corruption in his heart. When real sins in
   his soul are felled by unfeigned sorrow, causeless scruples will fall
   of themselves. Till that root be cut down, not only the least bough and
   branch of that tree, but the smallest sprig, twig, and leaf thereof,
   yea, the very empty shadow of a leaf (mistaken for a sin, and created a
   fault by the jealousy of a misinformed judgment) is sufficient
   intolerably to torture a wounded conscience.
     __________________________________________________________________

DIALOGUE XVI.

   Obstructions hindering the speedy flowing of Comfort into a troubled
   Soul.

  TIMOTHEUS.

   HOW comes it to pass, that comfort is so long a coming to some wounded
   consciences?

   PHIL. It proceeds from several causes: either from God, not yet pleased
   to give it; or the patient, not yet prepared to receive it; or the
   minister, not well fitted to deliver it.

   TIM. How from God not yet pleased to give it?

   PHIL. His time to bestow consolation is not yet come: now no plummets
   of the heaviest human importunity can so weigh down God's clock of
   time, as to make it strike one minute before his hour be come. [John
   ii. 4.] Till then, his mother herself could not prevail with Christ to
   work a miracle, and turn water into wine: and till that minute
   appointed approach, God will not in a wounded conscience convert the
   water of affliction into that wine of comfort which makes glad the
   heart of the soul.

   TIM. How may the hinderance be in the patient himself?

   PHIL. He may as yet not be sufficiently humbled, or else God perchance
   in his providence foresees, that as the prodigal child, when he had
   received his portion, riotously misspent it, so this sick soul, if
   comfort were imparted unto him, would prove an unthrift and ill husband
   upon it, would lose and lavish it. God therefore conceives it most for
   his glory, and the other's good, to keep the comfort still in his own
   hand, till the wounded conscience get more wisdom to manage and employ
   it.

   TIM. May not the sick man's too mean opinion of the minister be a cause
   why he reaps no more comfort by his counsel?

   PHIL. It may. Perchance the sick man hath formerly slighted and
   neglected that minister, and God will now not make him the instrument
   for his comfort, who before had been the object of his contempt. But on
   the other side, we must also know, that perchance the party's over-high
   opinion of the minister's parts, piety, and corporal presence (as if he
   cured where he came, and carried ease with him) may hinder the
   operation of his advice. For God grows jealous of so suspicious an
   instrument, who probably may be mistaken for the principal. Whereas a
   meaner man, of whose spirituality the patient hath not so high carnal
   conceits, may prove more effectual in comforting, because not within
   the compass of suspicion to eclipse God of his glory.

   TIM. How may the obstructions be in the minister himself?

   PHIL. If he comes unprepared by prayer, or possessed with pride, or
   unskilful in what he undertakes; wherefore in such cases, a minister
   may do well to reflect on himself (as the disciples did when they could
   not cast out the Devil), [Matth. xvii. 19.] and to call his heart to
   account, what may be the cause thereof: particularly whether some
   unrepented for sin in himself hath not hindered the effects of his
   counsels in others.

   TIM. However, you would not have him wholly disheartened with his
   ill-success.

   PHIL. O no; but let him comfort himself with these considerations.
   First, that though the patient gets no benefit by him, he may gain
   experience by the patient, thereby being enabled more effectually to
   proceed with some other in the same disease. Secondly, though the sick
   man refuses comfort for the present, yet what doth not sink on a sudden
   may soak in by degrees, and may prove profitable afterwards. Thirdly,
   his unsucceeding pains may notwithstanding facilitate comfort for
   another to work in the same body, as Solomon built a temple with most
   materials formerly provided and brought thither by David. Lastly, grant
   his pains altogether lost on the wounded conscience, yet his labour is
   not in vain in Lord, [1 Cor. xv. 58.] who without respect to the event
   will reward his endeavours.

   TIM. But what if this minister hath been the means to cast this sick
   man down, and now cannot comfort him again?

   PHIL. In such a case, he must make this sad accident the more matter
   for his humiliation, but not for his dejection. Besides, he is bound,
   both in honour and honesty, civility and Christianity, to procure what
   he cannot perform, calling in the advice of others more able to assist
   him, not conceiving, out of pride or envy, that the discreet craving of
   the help of others is a disgraceful confessing of his own weakness:
   like those malicious midwives, who had rather that the woman in travail
   should miscarry, than be safely delivered by the hand of another more
   skilful than themselves.
     __________________________________________________________________

DIALOGUE XVII.

   What is to be conceived of their final Estate who die in a wounded
   Conscience without any visible Comfort.

  TIMOTHEUS.

   WHAT think you of such, who yield up their ghost in the agony of an
   afflicted spirit, without receiving the least sensible degree of
   comfort?

   PHIL. Let me be your remembrancer to call or keep in your mind what I
   said before, that our discourse only concerns the children of God: this
   notion renewed, I answer. It is possible that the sick soul may receive
   secret solace, though the standers-by do not perceive it. We know how
   insensibly Satan may spirt and inject despair into a heart, and shall
   we not allow the Lord of heaven to be more dexterous and active with
   his antidotes than the Devil is with his poisons?

   TIM. Surely, if he had any such comfort, he would show it by words,
   signs, or some way, were it only but to comfort his sad kindred, and
   content such sorrowful friends which survive him; were there any hidden
   fire of consolation kindled in his heart, it would sparkle in his looks
   and gestures, especially seeing no obligation of secrecy is imposed on
   him, as on the blind man, when healed, to tell none thereof. [Mark
   viii. 26.]

   PHIL. It may be he cannot discover the comfort he hath received, and
   that for two reasons: First, because it comes so late, when he lies in
   the marshes of life and death, being so weak, that he can neither
   speak, nor make signs with Zechariah, being at that very instant when
   the silver cord is ready to be loosed, and the golden bowl to be
   broken, and the pitcher to be broken at the fountain, and the wheel to
   be broken at the cistern.

   TIM. What may be the other reason?

   PHIL. Because the comfort itself may be incommunicable in its own
   nature, which the party can take and not tell; enjoy, and not express;
   receive, and not impart: as by the assistance of God's Spirit, he sent
   up groans which cannot be uttered, [Rom. viii. 26.] so the same may
   from God be returned with comfort which cannot be uttered; and as he
   had many invisible and privy pangs, concealed from the cognizance of
   others, so may God give him secret comfort, known unto himself alone,
   without any other men's sharing in the notice thereof. The heart
   knoweth his own bitterness, and a stranger doth not intermeddle with
   his joy. [Prov. xiv. 10.] So that his comfort may be compared to the
   new name given to God's servants, which no man knoweth, save he that
   receiveth it. [Rev. ii. 17.]

   TIM. All this proceeds on what is possible or probable, but amounts to
   no certainty.

   PHIL. Well, then, suppose the worst, this is most sure, though he die
   without tasting of any comfort here, he may instantly partake of
   everlasting joys hereafter. Surely many a despairing soul, groaning out
   his last breath with fear and thought to sink down to hell, hath
   presently been countermanded by God's goodness to eternal happiness.

   TIM. What you say herein, no man alive can confirm or confute, as being
   known to God alone, and the soul of the party. Only I must confess that
   you have charity on your side.

   PHIL. I have more than charity, namely, God's plain and positive
   promise, Blessed are such as mourn, for they shall be comforted.
   [Matth.v. 4.] Now though the particular time when be not expressed, yet
   the latest date that can be allowed must be in the world to come, where
   such mourners, who have not felt God in his comfort here, shall see him
   in his glory in heaven.

   TIM. But some who have led pious and godly lives have departed,
   pronouncing the sentence of condemnation upon themselves, having one
   foot already in hell by their own confession.

   PHIL. Such confessions are of no validity, wherein their fear bears
   false witness against their faith. The fineness of the whole cloth of
   their life must not be thought the worse of, for a little coarse list
   at the last. And also their final estate is not to be construed by what
   was dark, doubtful, and desperate at their deaths, but must be
   expounded by what was plain, clear, and comfortable in their lives.

   TIM. You then are confident, that a holy life must have a happy death.

   PHIL. Most confident. The logicians hold, that, although from false
   premises a true conclusion may sometimes follow; yet from true
   propositions nothing but a truth can be thence inferred; [54] so,
   though sometimes a bad life may be attended with a good death, (namely,
   by reason of repentance, though slow, sincere, though late, yet
   unfeigned, being seasonably interposed,) but where a godly and gracious
   life hath gone before, there a good death must of necessity follow;
   which, though sometimes doleful (for want of apparent comfort) to their
   surviving friends, can never be dangerous to the party deceased.
   Remember what St. Paul saith, Our life is hid with Christ in God. [Col.
   iii. 3.]

   TIM. What makes that place to your purpose?

   PHIL. Exceeding much. Five cordial observations are couched therein.
   First, that God sets a high price and valuation on the souls of his
   servants, in that he is pleased to hide them: none will hide toys and
   trifles, but what is counted a treasure. Secondly, the word hide, as a
   relative, imports, that some seek after our souls, being none other
   than Satan himself, that roaring lion, who goes about seeking whom he
   may devour. [1 Peter v. 8.] But the best is, let him seek, and seek,
   and seek, till his malice be weary, (if that be possible,) we cannot be
   hurt by him whilst we are hid in God. Thirdly, grant Satan find us
   there, he cannot fetch us thence: our souls are bound in the bundle of
   life, with the Lord our God. So that, be it spoken with reverence, God
   first must be stormed with force or fraud, before the soul of a saint
   sinner, hid in him, can be surprised. Fourthly, we see the reason why
   so many are at a loss, in the agony of a wounded conscience, concerning
   their spiritual estate: for they look for their life in a wrong place,
   namely, to find it in their own piety, purity, and inherent
   righteousness. But though they seek, and search, and dig, and dive
   never so deep, all in vain. For though Adam's life was hid in himself,
   and he intrusted with the keeping his own integrity, yet, since
   Christ's coming, all the original evidences of our salvation are kept
   in a higher office, namely, hidden in God himself. Lastly, as our
   English proverb saith, he that hath hid can find; so God (to whom
   belongs the issues from death) [Psalm lxviii. 20.] can infallibly find
   out that soul that is hidden in him, though it may seem, when dying,
   even to labour to lose itself in a fit of despair.

   TIM. It is pity but that so comfortable a doctrine should be true.

   PHIL. It is most true: surely as Joseph and Mary conceived that they
   had lost Christ in a crowd, and sought him three days sorrowing, [Luke
   ii. 48.] till at last they found him, beyond their expectation, safe
   and sound, sitting in the temple: so many pensive parents, solicitous
   for the souls of their children, have even given them for gone, and
   lamented them lost, (because dying without visible comfort,) and yet,
   in due time, shall find them, to their joy and comfort, safely
   possessed of honour and happiness, in the midst of the heavenly temple
   and church triumphant in glory.
     __________________________________________________________________

   [54] Ex veris possunt, nil nisi vera sequi.
     __________________________________________________________________

DIALOGUE XVIII.

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

  TIMOTHEUS.

   HOW long may a servant of God lie under the burden of a wounded
   conscience?

   PHIL. It is not for us to know the times and the seasons, which the
   Father hath put in his own power. [Acts i. 7.] God alone knows whether
   their grief shall be measured unto them by hours, or days, or weeks, or
   months, or many years.

   TIM. How then is it that St. Paul saith, that God will give us the
   issue with the temptation, [1 Cor. x. 13.] if one may long be visited
   with this malady?

   PHIL. The Apostle is not so to be understood, as if the temptation and
   issue were twins, both born at the same instant; for then no affliction
   could last long, but must be ended as soon as it is begun; whereas we
   read how Æneas, truly pious, was bedridden of the palsy eight years;
   [Acts ix. 33.] the woman diseased with a bloody issue twelve years;
   [Matth. ix. 2.] another woman bowed by infirmity eighteen years; [Luke
   xii. 11] and the man lame thirty-eight years at the pool of Bethesda.
   [John v. 5.]

   TIM. What then is the meaning of the Apostle?

   PHIL. God will give the issue with the temptation; that is, the
   temptation and the issue bear both the same date in God's decreeing
   them, though not in his applying them: at the same time wherein he
   resolved his servants shall be tempted, he also concluded of the means
   and manner how the same persons should infallibly be delivered. Or
   thus: God will give the issue with the temptation; that is, as
   certainly, though not as suddenly. Though they go not abreast, yet they
   are joined successively, like two links in a chain; where one ends, the
   other begins. Besides, there is a twofold issue; one, through a
   temptation; another, out of a temptation. The former is but mediate,
   not final; an issue to an issue, only supporting the person tempted for
   the present, and preserving him for a future full deliverance.
   Understand the Apostle thus, and the issue is always both given and
   applied to God's children, with the temptation, though the temptation
   may last long after, before fully removed.

   TIM. I perceive, then, that in some a wounded conscience may continue
   many years.

   PHIL. So it may. I read of a poor widow, in the land of Limburgh, [55]
   who had nine children, and for thirteen years together was miserably
   afflicted in mind, only because she had attended the dressing and
   feeding of her little ones before going to mass. At last it pleased God
   to sanctify the endeavours of Franciscus Junius, that learned godly
   divine, that, upon true information of her judgment, she was presently
   and perfectly comforted.

   TIM. Doth God give ease to all in such manner, on a sudden?

   PHIL. O no: some receive comfort suddenly, and in an instant they pass
   from midnight to bright day, without any dawning betwixt. Others
   receive consolation by degrees, which is not poured, but dropped into
   them by little and little.

   TIM. Strange, that God's dealing herein should be so different with his
   servants.

   PHIL. It is to show, that, as in his proceedings there is no
   variableness, [James i. 17.] such as may import him mutable or
   impotent, so in the same there is very much variety, to prove the
   fulness of his power, and freedom of his pleasure.

   TIM. Why doth not God give them consolation all at once?

   PHIL. The more to employ their prayers, and exercise their patience.
   One may admire why Boaz did not give to Ruth a quantity of corn more or
   less, so sending her home to her mother, but that rather he kept her
   still to glean; [Ruth ii. 8.] but this was the reason, because that is
   the best charity which so relieves another's poverty, as still
   continues their industry. God, in like manner, will not give some
   consolation all at once, he will not spoil their (painful but) pious
   profession of gleaning; still they must pray and gather, and pray and
   glean, here an ear, there a handful, of comfort, which God scatters in
   favour unto them.

   TIM. What must the party do when he perceives God and his comfort
   beginning to draw nigh unto him?

   PHIL. As Martha, when she heard that Christ was coming, stayed not a
   minute at home, but went out of her house to meet him; [John xi. 20.]
   so must a sick soul, when consolation is coming, haste out of himself
   and hie to entertain God with his thankfulness. The best way to make a
   homer of comfort increase to an ephah (which is ten times as much),
   [Exod. xvi. 56.] is to be heartily grateful for what one hath already,
   that his store may be multiplied. He shall never want more, who is
   thankful for and thrifty with a little: whereas ingratitude doth not
   only stop the flowing of more mercy, but even spills what was formerly
   received.
     __________________________________________________________________

   [55] Melchior Adamus in vitâ Theologorum Exterorum, p. 198.
     __________________________________________________________________

DIALOGUE XIX.

   How such who are completely cured of a wounded Conscience are to demean
   themselves.

  TIMOTHEUS.

   GIVE me leave now to take upon me the person of one recovered out of a
   wounded conscience.

   PHIL. In the first place, I must heartily congratulate thy happy
   condition, and must rejoice at thy upsitting, whom God hath raised from
   the bed of despair: welcome David out of the deep, Daniel out of the
   lion's den, Jonah from the whale's belly, welcome Job from the
   dunghill, restored to health and wealth again.

   TIM. Yea, but when Job's brethren came to visit him after his recovery,
   every one gave him a piece of money, and an ear-ring of gold: [Job
   xlii. 11.] but the present I expect from you, let it be, I pray, some
   of your good counsel for my future deportment.

   PHIL. I have need to come to thee, and comest thou to me? Fain would I
   be a Paul, sitting at the feet of such a Gamaliel, who hath been cured
   of a wounded conscience in the height thereof: I would turn my tongue
   into ears, and listen attentively to what tidings he brings from hell
   itself. Yea, I should be worse than the brethren of Dives, if I should
   not believe one risen from the dead, for such in effect I conceive to
   be his condition.

   TIM. But waiving these digressions, I pray proceed to give me good
   advice.

   PHIL. First thankfully own God thy principal restorer, and comforter
   paramount. Remember that, of ten lepers, one only returned to give
   thanks, [Luke xvii. 17.] which shows, that by nature, without grace
   overswaying us, it is ten to one if we be thankful. Omit not also thy
   thankfulness to good men, not only to such who have been the architects
   of thy comfort, but even to those who, though they have built nothing,
   have borne burthens towards thy recovery.

   TIM. Go on, I pray, in your good counsel.

   PHIL. Associate thyself with men of afflicted minds, with whom thou
   mayest expend thy time to thine and their best advantage. O how
   excellently did Paul comply with Aquila and Priscilla! As their hearts
   agreed in the general profession of piety, so their hands met in the
   trade of tent-makers, they abode and wrought together, being of the
   same occupation. [Acts xviii. 3.] Thus I count all wounded consciences
   of the same company, and may mutually reap comfort one by another; only
   here is the difference; they (poor souls) are still bound to their hard
   task and trade, whilst thou (happy man) hast thy indentures cancelled,
   and, being free of that profession, art able to instruct others
   therein.

   TIM. What instructions must I commend unto them?

   PHIL. Even the same comfort wherewith thou thyself wast comforted of
   God: [2 Cor. i. 4.] with David, tell them what God hath done for thy
   soul; and with Peter, being strong, strengthen thy brethren: [Luke
   xxii. 32.] conceive thyself like Joseph, therefore, sent before, and
   sold into the Egypt of a wounded conscience, (where thy feet were hurt
   in the stocks, the irons entered into thy soul,) that thou mightest
   provide food for the famine of others, and especially be a purveyor of
   comfort for those thy brethren, which afterwards shall follow thee down
   into the same doleful condition.

   TIM. What else must I do for my afflicted brethren?

   PHIL. Pray heartily to God in their behalf: when David had prayed,
   Psalm xxv. 2, O my God, I trust in thee, let me not be ashamed; in the
   next verse, (as if conscious to himself, that his prayers were too
   restrictive, narrow, and niggardly,) he enlarges the bounds thereof,
   and builds them on a broader bottom: Yea, let none that wait on thee be
   ashamed. Let charity in thy devotions have Rehoboth, room enough:
   beware of pent petitions confined to thy private good, but extend them
   to all God's servants, but especially all wounded consciences.

   TIM. Must I not also pray for those servants of God, which hitherto
   have not been wounded in conscience?

   PHIL. Yes, verily, that God would keep them from, or cure them in, the
   exquisite torment thereof. Beggars, when they crave an alms, constantly
   use one main motive, that the person of whom they beg may be preserved
   from that misery whereof they themselves have had woful experience. If
   they be blind, they cry, Master, God bless your eyesight; if lame, God
   bless your limbs; if undone by casual burning, God bless you and yours
   from fire. Christ, though his person be now glorified in heaven, yet he
   is still subject, by sympathy of his saints on earth, to hunger,
   nakedness, imprisonment, and a wounded conscience, and so may stand in
   need of feeding, clothing, visiting, comforting, and curing. Now when
   thou prayest to Christ for any favour, it is a good plea to urge, edge,
   and enforce thy request withal, Lord, grant me such or such a grace,
   and never mayest thou, Lord, in thy mystical members, never be tortured
   and tormented with the agony of a wounded conscience, in the deepest
   distress thereof.

   TIM. How must I behave myself for the time to come?

   PHIL. Walk humbly before God, and carefully avoid the smallest sin,
   always remembering Christ's caution: Behold, thou art made whole; sin
   no more, lest a worse thing come unto thee. [John v. 14.]
     __________________________________________________________________

DIALOGUE XX.

   Whether one cured of a wounded Conscience be subject to a Relapse.

  TIMOTHEUS.

   MAY a man, once perfectly healed of a wounded conscience, and for some
   years in peaceable possession of comfort, afterwards fall back into his
   former disease?

   PHIL. Nothing appears in Scripture or reason to the contrary, though
   examples of real relapses are very rare, because God's servants are
   careful to avoid sin, the cause thereof; and being once burnt
   therewith, ever after dread the fire of a wounded conscience.

   TIM. Why call you it a relapse?

   PHIL. To distinguish it from those relapses more usual and obvious,
   whereby such who have snatched comfort before God gave it them, on
   serious consideration that they had usurped that to which they had no
   right, fall back again into the former pit of despair; this is
   improperly termed a relapse, as not being a renewing, but a continuing
   of their former malady, from which, though seemingly, they were never
   soundly recovered.

   TIM. Is there any intimation in Scripture of the possibility of such a
   real relapse in God's servants?

   PHIL. There is; when David saith, I will hear what God the Lord will
   speak, for he will speak peace unto his people, and to his saints, but
   let them not turn again to folly: [Psalm lxxxv. 8.] this imports that
   if his saints turn again to folly, which by woful experience we find
   too frequently done, God may change his voice, and turn his peace,
   formerly spoken, into a warlike defiance to their conscience.

   TIM. But this methinks is a diminution to the majesty of God, that a
   man, once completely cured of a wounded conscience, should again be
   pained therewith: let mountebanks palliate, cures break out again,
   being never soundly, but superficially healed: He that is all in all
   never doth his work by halves, so that it shall be undone afterwards.

   PHIL. It is not the same individual wound in number, but the same in
   kind, and perchance a deeper in degree: nor is it any ignorance or
   falsehood in the surgeon, but folly and fury in the patient, who, by
   committing fresh sins, causes a new pain in the old place.

   TIM. In such relapses, men are only troubled for such sins which they
   have run on score since their last recovery from a wounded conscience.

   PHIL. Not those alone, but all the sins which they have committed, both
   before and since their conversion, may be started up afresh in their
   minds and memories, and grieve and perplex them, with the guiltiness
   thereof.

   TIM. But those sins were formerly fully forgiven, and the pardon
   thereof solemnly sealed, and assured unto them; and can the guilt of
   the same recoil again upon their consciences?

   PHIL. I will not dispute what God may do in the strictness of his
   justice. Such seals, though still standing firm and fast in themselves,
   may notwithstanding break off, and fly open in the feeling of the sick
   soul: he will be ready to conceive with himself, that as Shimei, [1
   Kings ii. 44.] though once forgiven his railing on David, was
   afterwards executed for the same offence, though upon his committing of
   a new transgression, following his servants to Gath, against the
   positive command of the king; so God, upon his committing of new
   trespasses, may justly take occasion to punish all former offences;
   yea, in his apprehension, the very foundation of his faith may be
   shaken, all his former title to heaven brought into question, and he
   tormented with the consideration that he was never a true child of God.

   TIM. What remedies do you commend to such souls in relapses?

   PHIL. Even the self-same receipts which I first prescribed to wounded
   consciences, the very same promises, precepts, comforts, counsels,
   cautions. Only as Jacob, the second time that his sons went down into
   Egypt, commanded them to carry double money in their hands; [Gen.
   xliii. 12.] so I would advise such to apply the former remedies with
   double diligence, double watchfulness, double industry, because the
   malignity of a disease is riveted firmer and deeper in a relapse.
     __________________________________________________________________

DIALOGUE XXI.

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

  TIMOTHEUS.

   IS it lawful for a man to pray to God to visit him with a wounded
   conscience? PHIL. He may and must pray to have his high and hard heart
   truly humbled, and bruised with the sight and sense of his sins, and
   with unfeigned sorrow for the same: but may not explicitly and directly
   pray for a wounded conscience, in the highest degree and extremity
   thereof.

   TIM. Why interpose you those terms explicitly and directly?

   PHIL. Because implicitly and by consequence, one may pray for a wounded
   conscience: namely, when he submits himself to be disposed by God's
   pleasure, referring the particulars thereof wholly to his infinite
   wisdom, tendering, as I may say, a blank paper to God in his prayers,
   and requesting him to write therein what particulars he pleases;
   therein generally and by consequence, he may pray for a wounded
   conscience, in case God sees the same for his own glory, and the
   parties' good; otherwise, directly he may not pray for it.

   TIM. How prove you the same?

   PHIL. First, because a wounded conscience is a judgment, and one of the
   sorest, as the resemblance of the torments of hell. Now it is not
   congruous to nature, or grace, for a man to be a free and active
   instrument, purposely to pull down upon himself the greatest evil that
   can befall him in this world. Secondly, we have neither direction nor
   precedent of any saint, recorded in God's word, to justify and warrant
   such prayers. Lastly, though praying for a wounded conscience may
   seemingly scent of pretended humility, it doth really and rankly savour
   of pride, limiting the Holy One of Israel. It ill becoming the patient
   to prescribe to his heavenly physician what kind of physic he shall
   minister unto him.

   TIM. But we may pray for all means to increase grace in us, and
   therefore may pray for a wounded conscience, seeing thereby at last
   piety is improved in God's servants.

   PHIL. We may pray for and make use of all means whereby grace is
   increased: namely, such means as by God are appointed for that purpose;
   and therefore, by virtue of God's institution, have both a
   proportionableness and attendency in order thereunto. But properly,
   those things are not means, or ordained by God, for the increase of
   piety, which are only accidentally overruled to that end by God's power
   against the intention and inclination of the things themselves. Such is
   a wounded conscience, being always actually an evil of punishment, and
   too often occasionally an evil of sin; the bias whereof doth bend and
   bow to wickedness: though overruled by the aim of God's eye, and
   strength of his arm, it may bring men to the mark of more grace and
   goodness. God can and will extract light out of darkness, good out of
   evil, order out of confusion, and comfort out of a wounded conscience:
   and yet darkness, evil, confusion, &c. are not to be prayed for.

   TIM. But a wounded conscience, in God's children, infallibly ends in
   comfort here, or glory hereafter, and therefore is to be desired.

   PHIL. Though the ultimate end of a wounded conscience winds off in
   comfort, yet it brings with it many intermediate mischiefs and
   maladies, especially as managed by human corruption: namely, dulness in
   divine service, impatience, taking God's name in vain, despair for the
   time, blasphemy; which a saint should decline, not desire; shun, not
   seek; not pursue, but avoid, with his utmost endeavours.

   TIM. Is it lawful positively to pray against a wounded conscience?

   PHIL. It is, as appears from an argument taken from the lesser to the
   greater. If a man may pray against pinching poverty, as wise Agur did;
   [Prov. xxx. 8.] then may he much more against a wounded conscience, as
   a far heavier judgment. Secondly, if God's servants may pray for ease
   under their burdens, whereof we see divers particulars in that worthy
   prayer of Solomon; [1 Kings viii. 33.] I say, if we pray to God to
   remove a lesser judgment by way of subvention, questionless we may
   beseech him to deliver us from the great evil of a wounded conscience,
   by way of prevention.

   TIM. May one lawfully praise God for visiting him with a wounded
   conscience?

   PHIL. Yes, verily. First, because it is agreeable to the will of God,
   in everything to be thankful: [1 Thes. v. 18; Ephes. v. 20; Psalm ciii.
   22, and cxv. 10] here is a general rule, without limitation. Secondly,
   because the end, why God and makes any work, is his own glory; and a
   wounded conscience being a work of God, he must be glorified in it,
   especially seeing God shows much mercy therein, as being a punishment
   on this side of hell-fire, and less than our deserts. As also, because
   he hath gracious intentions towards the sick soul for the present, and
   when the malady is over, the patient shall freely confess that it is
   good for him that he was so afflicted. Happy then that soul, who, in
   the lucid intervals of a wounded conscience, can praise God for the
   same. 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.
     __________________________________________________________________
     __________________________________________________________________

THE CONCLUSION OF THE AUTHOR TO THE READER.

   AND now God knows how soon it may be said unto me, Physician, heal
   thyself, and how quickly I shall stand in need of these counsels, which
   I have prescribed to others. Herein I say with Eli to It is the Lord,
   let him do what seemeth him good: [1 Sam. iii. 18.] with David to
   Zadok, Behold, here am I, let him do to me as seemeth good unto him [2
   Sam. xv. 26.] With the disciples to Paul, The will of the Lord be done.
   [Acts xxi. 14.] But oh how easy it is for the mouth to pronounce, or
   the hand to subscribe these words! But how hard, yea, without God's
   grace, how impossible, for the heart to submit thereunto! Only hereof I
   am confident, that the making of this treatise shall no ways cause or
   hasten a wounded conscience in me, but rather on the contrary
   (especially if, as it is written by me, it were written in me) either
   prevent it, that it come not at all, or defer it, that it come not so
   soon, or lighten it, that it fall not so heavy, or shorten it, that it
   last not so long. And if God shall be pleased hereafter to write bitter
   things against me, [Job xiii. 26.] who have here written the sweetest
   comforts I could for others, let none insult on my sorrows: But whilst
   my wounded conscience shall lie like the cripple, at the porch of the
   temple, [Acts iii. 2.] may such as pass by be pleased to pity me, and
   permit this book to beg in my behalf the charitable prayers of
   well-disposed people; till Divine Providence shall send some Peter,
   some pious minister, perfectly to restore my maimed soul to her former
   soundness. Amen.
     __________________________________________________________________

   Cambridge: Stereotyped and Printed by Welch, Bigelow, & Co.
     __________________________________________________________________

                                    Indexes
     __________________________________________________________________

Index of Scripture References

   Genesis

   [1]1:11   [2]1:16   [3]1:31   [4]3:8   [5]3:10   [6]3:13   [7]3:15
   [8]3:24   [9]3:24   [10]5:22   [11]6:5   [12]6:11   [13]7:2
   [14]10:25   [15]14:10   [16]15:1   [17]18:19   [18]22:7   [19]25:5
   [20]28:12   [21]28:20   [22]28:20-22   [23]31:19   [24]31:41
   [25]33:13   [26]33:19   [27]35:1   [28]35:1   [29]38:26   [30]38:29
   [31]41:51   [32]43:12   [33]43:12   [34]45:28   [35]47:17   [36]47:22
   [37]47:23

   Exodus

   [38]1:19   [39]6:9   [40]7:12   [41]8:3   [42]8:7   [43]8:10
   [44]12:11   [45]12:41   [46]16:56   [47]19:4   [48]21:4   [49]34:6
   [50]34:19

   Numbers

   [51]5:28   [52]6:23   [53]11:26   [54]11:28   [55]11:33   [56]22:30

   Deuteronomy

   [57]15:21   [58]29:5   [59]31:23   [60]32:39   [61]34:1

   Joshua

   [62]1:5   [63]1:6   [64]1:7   [65]1:9   [66]1:18   [67]2:18   [68]24:15

   Judges

   [69]13:23   [70]20:16   [71]20:16

   Ruth

   [72]2:8   [73]4:16

   1 Samuel

   [74]1:13   [75]1:14   [76]3:18   [77]11:11   [78]14:24   [79]14:32
   [80]15:11   [81]17:36   [82]20:29   [83]24:5   [84]25:10   [85]31:1

   2 Samuel

   [86]1   [87]1:17   [88]12:13   [89]12:23   [90]12:23   [91]12:28
   [92]15:3   [93]15:26   [94]18:13   [95]18:23   [96]19:30   [97]19:32
   [98]24:24

   1 Kings

   [99]2:44   [100]3:19   [101]6:38   [102]8:4   [103]8:6   [104]8:33
   [105]8:55   [106]8:66   [107]15:14   [108]18:21   [109]18:42
   [110]18:43   [111]21:25   [112]22:34

   2 Kings

   [113]3:15   [114]4:34   [115]10:31   [116]12:2   [117]16   [118]16:10
   [119]16:11   [120]16:13   [121]16:15

   1 Chronicles

   [122]12:15   [123]21:1   [124]21:17   [125]29:14

   2 Chronicles

   [126]3:8-9   [127]25:22   [128]32:31   [129]33:15   [130]36:7
   [131]36:10   [132]36:18

   Nehemiah

   [133]3:12

   Job

   [134]1:5   [135]1:16   [136]2:8   [137]8:14   [138]13:15   [139]13:26
   [140]17:14   [141]20:12   [142]20:13   [143]31:20   [144]39:14
   [145]39:15   [146]42:11   [147]42:11

   Psalms

   [148]2:7   [149]2:8   [150]3:7   [151]7:5   [152]8:3   [153]17:13
   [154]19:12   [155]21:3   [156]23:2   [157]23:4   [158]25:2
   [159]32:9   [160]37:11   [161]38:2   [162]38:3   [163]38:4
   [164]41:3   [165]47:7   [166]50:20   [167]50:21   [168]51:17
   [169]55:19   [170]57:7   [171]66:18   [172]66:19   [173]66:20
   [174]67:2   [175]68:20   [176]69:2   [177]69:26   [178]73:1
   [179]78:20   [180]85:8   [181]90   [182]90:12   [183]95:7
   [184]102:6   [185]103:5   [186]103:22   [187]115:10   [188]116:11
   [189]119:106   [190]121:1   [191]123:2   [192]125:5   [193]126:5
   [194]126:6   [195]147:9

   Proverbs

   [196]12:27   [197]14:10   [198]15:15   [199]18:14   [200]19:17
   [201]23:5   [202]30:8   [203]30:9   [204]30:15   [205]31:6

   Ecclesiastes

   [206]12:5   [207]12:5   [208]12:11

   Isaiah

   [209]1:18   [210]7:20   [211]14:23   [212]28:10   [213]38:14
   [214]40:1   [215]51:3   [216]54:7   [217]54:11   [218]55:3
   [219]58:8   [220]61:1

   Jeremiah

   [221]2:13   [222]20

   Daniel

   [223]1:1-21   [224]2:33   [225]3:27   [226]7:9   [227]9:9

   Hosea

   [228]2:6   [229]2:6

   Joel

   [230]2:8

   Nahum

   [231]3:9

   Habakkuk

   [232]2:13

   Zephaniah

   [233]1:12

   Zechariah

   [234]4:7   [235]12:12

   Malachi

   [236]3:17

   Matthew

   [237]1:7   [238]1:8   [239]3:8   [240]3:8   [241]3:10   [242]3:12
   [243]4:11   [244]6:3   [245]9:20   [246]10:10   [247]11:28
   [248]12:20   [249]13:8   [250]14:17   [251]17:1   [252]17:19
   [253]17:21   [254]18:3   [255]23:14   [256]25:2   [257]25:10
   [258]25:18   [259]26:44

   Mark

   [260]5:37   [261]6:8   [262]8:26   [263]9:25   [264]10:28   [265]12:1
   [266]12:44   [267]14:33   [268]16:3

   Luke

   [269]2:48   [270]3:14   [271]4:13   [272]12:11   [273]13:7
   [274]13:11   [275]15:21   [276]15:29   [277]17:17   [278]19:14
   [279]19:20   [280]21:26   [281]22:24   [282]22:31   [283]22:32

   John

   [284]2:4   [285]5:5   [286]5:14   [287]7:15   [288]11:6   [289]11:20
   [290]11:41   [291]11:42   [292]14:26   [293]15:2   [294]16:33
   [295]18:16   [296]20:19   [297]21:17

   Acts

   [298]1:7   [299]2   [300]3:2   [301]4:27   [302]9:33   [303]10:2
   [304]12:10   [305]14:22   [306]15:39   [307]17:18   [308]17:21
   [309]18:3   [310]19:19   [311]19:32   [312]21:14   [313]26:11
   [314]26:25   [315]27:15   [316]27:30-32

   Romans

   [317]1:20   [318]1:30   [319]2:15   [320]4:18   [321]8:26   [322]8:28
   [323]9:28

   1 Corinthians

   [324]6:9   [325]8:12   [326]9:7   [327]9:10   [328]10:13   [329]10:13
   [330]10:13   [331]15:19   [332]15:58

   2 Corinthians

   [333]1:4   [334]1:8   [335]1:10   [336]9:2   [337]10:10   [338]12:7

   Galatians

   [339]4:26   [340]5:15

   Ephesians

   [341]2:12   [342]2:19   [343]3:14   [344]4:19   [345]4:28   [346]4:30
   [347]5:16   [348]5:19   [349]5:20   [350]5:27   [351]6:12   [352]6:16
   [353]6:18

   Philippians

   [354]2:15   [355]3:12   [356]3:18   [357]3:20

   Colossians

   [358]3:3   [359]3:3   [360]4:14

   1 Thessalonians

   [361]5:18

   1 Timothy

   [362]3:10   [363]6:9

   2 Timothy

   [364]2:7   [365]3:8   [366]4:6

   Philemon

   [367]1:22

   Hebrews

   [368]4:12   [369]8:5   [370]11:13   [371]12:1   [372]12:6
   [373]12:13   [374]12:22   [375]13:5

   James

   [376]1:3   [377]1:17   [378]3:6   [379]4:13

   1 Peter

   [380]4:12   [381]5:8

   2 Peter

   [382]1:10   [383]2:12

   1 John

   [384]4:16

   Revelation

   [385]2:5   [386]2:17   [387]2:22   [388]3:10   [389]3:20   [390]4:6
   [391]7:13   [392]7:14   [393]11:7   [394]12:10   [395]12:10
     __________________________________________________________________

Index of Greek Words and Phrases

     * ai'rein : [396]1
     * di'baphon: [397]1
     * kathai'rein: [398]1
     * o'lon to`n bi'on auton: [399]1
     * pa'se proseuche: [400]1
     * suna'ntilamba'nein: [401]1
     * pha'nomai: [402]1
     __________________________________________________________________

Index of Latin Words and Phrases

     * "Ut fanaticus cestro: [403]1
     * "Ut mala quem scabies et morbus regius urget,: [404]1
     * Albi in cellam et ora: [405]1
     * Angelicum vulnus verus medicus qualiter factum sit indicare noluit,
       dum illud postea curare non destinavit.: [406]1
     * Artis compendium artis dispendium: [407]1
     * Conclusum est contra Manichaeos: [408]1
     * Ecce reliquimus omnia: [409]1
     * Ex veris possunt, nil nisi vera sequi: [410]1
     * HIC JACET FINIS INFINITI.: [411]1
     * Imprimis: [412]1 [413]2
     * In viros priusquam in feminas saevit.: [414]1
     * Lamiarum plena sunt omnia.: [415]1
     * MONS MOBILIS: [416]1
     * NATALE SOLUM DULCEDINE, ETC.: [417]1
     * Parce precor, genitor, posthac non versificabo.: [418]1
     * Qui suadet sua det: [419]1
     * SERO, SED SERIO: [420]1
     * ad commodum utriusque: [421]1
     * aqua-vitae: [422]1
     * bene-male: [423]1
     * callum, schirrus: [424]1
     * compos mentis: [425]1
     * crepusculum matutinum: [426]1
     * ex levi vulnere neglecto sublatus: [427]1
     * fanatici: [428]1
     * fanum: [429]1
     * gratis dictum: [430]1
     * in donando et condonando: [431]1
     * in multitudine controversiarum non habuit, quod crederet: [432]1
     * in transitu: [433]1
     * jure divino: [434]1
     * lolium murinum: [435]1
     * maximus: [436]1
     * mittimus: [437]1
     * optimus: [438]1
     * peccatum devoratorium salutis: [439]1
     * pedibus ambulando: [440]1
     * per saltum: [441]1 [442]2
     * perpetuano: [443]1
     * post-nati: [444]1
     * praesens, praeteritum, et futurum: [445]1
     * qui alienae personae in comoedia aut tragoedia est effector et
       repraesentator: [446]1
     * tribulus: [447]1 [448]2
     * vidit: [449]1
     * vilis: [450]1
     * zonam auream: [451]1
     __________________________________________________________________

Index of Pages of the Print Edition

   [452]i  [453]ii  [454]iii  [455]iv  [456]v  [457]vi  [458]vii
   [459]viii  [460]ix  [461]x  [462]xi  [463]xiv  [464]1  [465]2  [466]3
   [467]4  [468]5  [469]6  [470]7  [471]8  [472]9  [473]10  [474]11
   [475]12  [476]13  [477]14  [478]15  [479]16  [480]17  [481]18  [482]19
   [483]20  [484]21  [485]22  [486]23  [487]24  [488]25  [489]26  [490]27
   [491]28  [492]29  [493]30  [494]31  [495]32  [496]33  [497]34  [498]35
   [499]36  [500]37  [501]38  [502]39  [503]40  [504]41  [505]42  [506]43
   [507]44  [508]45  [509]46  [510]47  [511]48  [512]49  [513]50  [514]51
   [515]52  [516]53  [517]54  [518]55  [519]56  [520]57  [521]58  [522]59
   [523]60  [524]61  [525]62  [526]63  [527]64  [528]65  [529]66  [530]67
   [531]68  [532]69  [533]70  [534]71  [535]72  [536]73  [537]74  [538]75
   [539]76  [540]77  [541]78  [542]79  [543]80  [544]81  [545]82  [546]83
   [547]84  [548]85  [549]86  [550]87  [551]88  [552]89  [553]90  [554]91
   [555]92  [556]93  [557]94  [558]95  [559]96  [560]97  [561]98  [562]99
   [563]100  [564]101  [565]102  [566]103  [567]104  [568]105  [569]106
   [570]107  [571]108  [572]109  [573]110  [574]111  [575]112  [576]113
   [577]114  [578]115  [579]116  [580]117  [581]118  [582]119  [583]120
   [584]121  [585]122  [586]123  [587]124  [588]125  [589]126  [590]127
   [591]128  [592]129  [593]130  [594]131  [595]132  [596]133  [597]134
   [598]135  [599]136  [600]137  [601]138  [602]139  [603]140  [604]141
   [605]142  [606]143  [607]144  [608]145  [609]146  [610]147  [611]148
   [612]149  [613]150  [614]151  [615]152  [616]153  [617]154  [618]155
   [619]156  [620]157  [621]158  [622]159  [623]160  [624]161  [625]162
   [626]163  [627]164  [628]165  [629]166  [630]167  [631]168  [632]169
   [633]170  [634]171  [635]172  [636]173  [637]174  [638]175  [639]176
   [640]177  [641]178  [642]179  [643]180  [644]181  [645]182  [646]184
   [647]185  [648]186  [649]187  [650]188  [651]189  [652]190  [653]191
   [654]192  [655]193  [656]194  [657]195  [658]196  [659]197  [660]198
   [661]199  [662]200  [663]201  [664]202  [665]203  [666]204  [667]205
   [668]206  [669]207  [670]208  [671]209  [672]210  [673]211  [674]212
   [675]213  [676]214  [677]215  [678]216  [679]217  [680]218  [681]219
   [682]220  [683]221  [684]222  [685]223  [686]224  [687]225  [688]226
   [689]227  [690]228  [691]229  [692]230  [693]231  [694]232  [695]233
   [696]234  [697]235  [698]236  [699]237  [700]238  [701]239  [702]240
   [703]241  [704]242  [705]243  [706]244  [707]245  [708]246  [709]247
   [710]248  [711]249  [712]250  [713]251  [714]252  [715]253  [716]254
   [717]255  [718]256  [719]257  [720]258  [721]259  [722]260  [723]261
   [724]262  [725]263  [726]264  [727]265  [728]266  [729]267  [730]268
   [731]269  [732]270  [733]271  [734]272  [735]273  [736]274  [737]275
   [738]276  [739]277  [740]278  [741]279  [742]280  [743]281  [744]282
   [745]283  [746]284  [747]285  [748]286  [749]287  [750]288  [751]289
   [752]290  [753]291  [754]292  [755]293  [756]294  [757]295  [758]296
   [759]297  [760]298  [761]299  [762]300  [763]301  [764]302  [765]303
   [766]304  [767]305  [768]306  [769]307  [770]308  [771]309  [772]310
   [773]311  [774]312  [775]313  [776]314  [777]315  [778]316  [779]317
   [780]318  [781]319  [782]320  [783]321  [784]322  [785]323  [786]324
   [787]325  [788]326  [789]327  [790]328  [791]329  [792]330  [793]331
   [794]332  [795]333  [796]334  [797]335  [798]336  [799]337  [800]338
   [801]339  [802]340  [803]341  [804]342  [805]343  [806]344  [807]345
   [808]346  [809]347  [810]348  [811]349  [812]350  [813]351  [814]352
   [815]353  [816]354  [817]355  [818]356  [819]357  [820]358  [821]359
   [822]360  [823]361  [824]362  [825]363  [826]364  [827]365  [828]366
   [829]367  [830]368  [831]369  [832]370  [833]371  [834]372  [835]373
   [836]374  [837]375  [838]376  [839]377  [840]378  [841]379  [842]380
   [843]381  [844]382  [845]383  [846]384  [847]385  [848]386  [849]387
   [850]388  [851]389  [852]390  [853]391  [854]392  [855]393  [856]394
   [857]395  [858]396  [859]397
     __________________________________________________________________

            This document is from the Christian Classics Ethereal
               Library at Calvin College, http://www.ccel.org,
                   generated on demand from ThML source.

References

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   2. file:///ccel/f/fuller/goodthoughts/cache/goodthoughts.html3?scrBook=Gen&scrCh=1&scrV=16#iii.iii-p23.2
   3. file:///ccel/f/fuller/goodthoughts/cache/goodthoughts.html3?scrBook=Gen&scrCh=1&scrV=31#vi.xlviii-p4.1
   4. file:///ccel/f/fuller/goodthoughts/cache/goodthoughts.html3?scrBook=Gen&scrCh=3&scrV=8#v.xxiv-p1.1
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   9. file:///ccel/f/fuller/goodthoughts/cache/goodthoughts.html3?scrBook=Gen&scrCh=3&scrV=24#vii.vi-p7.2
  10. file:///ccel/f/fuller/goodthoughts/cache/goodthoughts.html3?scrBook=Gen&scrCh=5&scrV=22#iv.vi.viii-p3.1
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  15. file:///ccel/f/fuller/goodthoughts/cache/goodthoughts.html3?scrBook=Gen&scrCh=14&scrV=10#iv.iii.xiii-p1.1
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  23. file:///ccel/f/fuller/goodthoughts/cache/goodthoughts.html3?scrBook=Gen&scrCh=31&scrV=19#iv.iii.xv-p1.1
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  29. file:///ccel/f/fuller/goodthoughts/cache/goodthoughts.html3?scrBook=Gen&scrCh=38&scrV=26#vii.x-p10.1
  30. file:///ccel/f/fuller/goodthoughts/cache/goodthoughts.html3?scrBook=Gen&scrCh=38&scrV=29#v.xxi-p5.1
  31. file:///ccel/f/fuller/goodthoughts/cache/goodthoughts.html3?scrBook=Gen&scrCh=41&scrV=51#vi.x-p1.1
  32. file:///ccel/f/fuller/goodthoughts/cache/goodthoughts.html3?scrBook=Gen&scrCh=43&scrV=12#iii.ii-p19.1
  33. file:///ccel/f/fuller/goodthoughts/cache/goodthoughts.html3?scrBook=Gen&scrCh=43&scrV=12#vii.xxii-p15.1
  34. file:///ccel/f/fuller/goodthoughts/cache/goodthoughts.html3?scrBook=Gen&scrCh=45&scrV=28#iii.iii-p22.2
  35. file:///ccel/f/fuller/goodthoughts/cache/goodthoughts.html3?scrBook=Gen&scrCh=47&scrV=17#v.xxx-p1.1
  36. file:///ccel/f/fuller/goodthoughts/cache/goodthoughts.html3?scrBook=Gen&scrCh=47&scrV=22#vi.ii-p3.1
  37. file:///ccel/f/fuller/goodthoughts/cache/goodthoughts.html3?scrBook=Gen&scrCh=47&scrV=23#v.xxx-p2.1
  38. file:///ccel/f/fuller/goodthoughts/cache/goodthoughts.html3?scrBook=Exod&scrCh=1&scrV=19#vii.iv-p5.1
  39. file:///ccel/f/fuller/goodthoughts/cache/goodthoughts.html3?scrBook=Exod&scrCh=6&scrV=9#vii.xiii-p5.1
  40. file:///ccel/f/fuller/goodthoughts/cache/goodthoughts.html3?scrBook=Exod&scrCh=7&scrV=12#iii.iii-p37.2
  41. file:///ccel/f/fuller/goodthoughts/cache/goodthoughts.html3?scrBook=Exod&scrCh=8&scrV=3#iv.ii.ix-p1.1
  42. file:///ccel/f/fuller/goodthoughts/cache/goodthoughts.html3?scrBook=Exod&scrCh=8&scrV=7#iv.vi.vii-p3.1
  43. file:///ccel/f/fuller/goodthoughts/cache/goodthoughts.html3?scrBook=Exod&scrCh=8&scrV=10#iv.ii.ix-p1.2
  44. file:///ccel/f/fuller/goodthoughts/cache/goodthoughts.html3?scrBook=Exod&scrCh=12&scrV=11#iv.ii.xi-p3.1
  45. file:///ccel/f/fuller/goodthoughts/cache/goodthoughts.html3?scrBook=Exod&scrCh=12&scrV=41#iii.iii-p21.1
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  50. file:///ccel/f/fuller/goodthoughts/cache/goodthoughts.html3?scrBook=Exod&scrCh=34&scrV=19#iv.v.i-p1.1
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  54. file:///ccel/f/fuller/goodthoughts/cache/goodthoughts.html3?scrBook=Num&scrCh=11&scrV=28#iii.ii-p13.1
  55. file:///ccel/f/fuller/goodthoughts/cache/goodthoughts.html3?scrBook=Num&scrCh=11&scrV=33#iii.ii-p18.1
  56. file:///ccel/f/fuller/goodthoughts/cache/goodthoughts.html3?scrBook=Num&scrCh=22&scrV=30#iv.iii.xvi-p1.1
  57. file:///ccel/f/fuller/goodthoughts/cache/goodthoughts.html3?scrBook=Deut&scrCh=15&scrV=21#vii.xiv-p10.1
  58. file:///ccel/f/fuller/goodthoughts/cache/goodthoughts.html3?scrBook=Deut&scrCh=29&scrV=5#vii.xiv-p29.2
  59. file:///ccel/f/fuller/goodthoughts/cache/goodthoughts.html3?scrBook=Deut&scrCh=31&scrV=23#iv.iii.iv-p1.1
  60. file:///ccel/f/fuller/goodthoughts/cache/goodthoughts.html3?scrBook=Deut&scrCh=32&scrV=39#vii.ix-p19.1
  61. file:///ccel/f/fuller/goodthoughts/cache/goodthoughts.html3?scrBook=Deut&scrCh=34&scrV=1#iii.v-p22.1
  62. file:///ccel/f/fuller/goodthoughts/cache/goodthoughts.html3?scrBook=Josh&scrCh=1&scrV=5#iii.iii-p22.1
  63. file:///ccel/f/fuller/goodthoughts/cache/goodthoughts.html3?scrBook=Josh&scrCh=1&scrV=6#iv.iii.iv-p1.2
  64. file:///ccel/f/fuller/goodthoughts/cache/goodthoughts.html3?scrBook=Josh&scrCh=1&scrV=7#iv.iii.iv-p1.3
  65. file:///ccel/f/fuller/goodthoughts/cache/goodthoughts.html3?scrBook=Josh&scrCh=1&scrV=9#iv.iii.iv-p1.4
  66. file:///ccel/f/fuller/goodthoughts/cache/goodthoughts.html3?scrBook=Josh&scrCh=1&scrV=18#iv.iii.iv-p1.5
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  70. file:///ccel/f/fuller/goodthoughts/cache/goodthoughts.html3?scrBook=Judg&scrCh=20&scrV=16#iii.ii-p24.1
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  72. file:///ccel/f/fuller/goodthoughts/cache/goodthoughts.html3?scrBook=Ruth&scrCh=2&scrV=8#vii.xx-p15.1
  73. file:///ccel/f/fuller/goodthoughts/cache/goodthoughts.html3?scrBook=Ruth&scrCh=4&scrV=16#iii.ii-p13.2
  74. file:///ccel/f/fuller/goodthoughts/cache/goodthoughts.html3?scrBook=1Sam&scrCh=1&scrV=13#vii.vii-p14.1
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  76. file:///ccel/f/fuller/goodthoughts/cache/goodthoughts.html3?scrBook=1Sam&scrCh=3&scrV=18#viii-p1.1
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  79. file:///ccel/f/fuller/goodthoughts/cache/goodthoughts.html3?scrBook=1Sam&scrCh=14&scrV=32#iv.iv.xvi-p2.1
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