the world to doe so too I know not what certaine grounds they haâ—e that dares assume to fore-tell the particular time of the worlds conslagration but surely in reason and nature the end cannot be mightily distant we have seene the infancy the youth the virillity all past nay we have seene it well stept into yeares and desolution the most infallable premonitors of a declination Some could beleeve it with lesse then this twenty nine yeares Because as the Floud destroyed the former world one thousand six hundred and fifty yeares after the first destroying Adam so the latter world shall be consumed with Fire one thousand six hundred fifty six yeares after the second saving Adam which is Christ But I dare not fix a certainty where God hath left the world in ignorance The exact knowledge of all things is in God only but surely by Collections from Nature and Reason man may helpe himselfe in likelihood and probabilities Why hath man an arguing and premeditating soule if not to thinke on the course and causes of things thereby to magnifie his Creator in them I will often muse on such like theames for besides the pleasure I shall meet in knowing further I shall finde my soule by admiration of these wonders to love both reason and the Deity better As our admiâ—ing of things evill guides us to a secret hate so whatsoever we doe applaud for goodnesse cannot but cause some raise in our affection Of Idlenesse THe idle man is the barranest piece of Earth in the Orbe there is no Creature that hath life but is busied in some action for the benefit of the restlesse world even the most venemous and ravinous things that are have their commodities as well as their annoyances and they are ever ingaged in some action which both profiteth the world and continues them in their natures courses even the Vegitables wherein calme nature dwells have their turnes and times in fructifying They leafe they flower they seed nay Creatures quite inanimate are some the most laborious in their motion With what a cheerfull face the golden Sun chariates thorow the rounding Sky How perpetuall is the maiden Moone in her just and horned mutations The Fire how restlesse in his quick and catching flames In the Ayre what trans-actions And how fluctious are the salted waves Nor is the teeming Earth weary after so many thousand yeares predictions all which may tutor the Couch-stretched man and raise the modest red in shewing thorow his unwasht face that Idlenesse is the most corrupting fly that can blow in any humane minde That ignorance is the most miserable which knowes not what to doe the idle man is like the dumbe Jack in a Virginall while all the other dance out a wining Musick this like a member out of joynt sullens the whole body with an ill disturbing lazinesse I doe not wonder to see some of our Gentry growne well neare the lewdest men of our Land since they are many of them so mufled in an non-imployment 'T is action that keeps the Soule both sweet and sound while lying still does rot it to an ordâ—â—'d noysomnesse Augustine imputes Esaus losse of the Blessing partly to his slothfulnesse that had rather receive meat then seek it Surely exercise is the fatting food of the Soule without which shee growes lanke and thinly parted That the followers of great men are so much debauched I beleeve to be want of imployment for the Soule impatient of an absolute recesse for want of wholsome food of businesse preyes upon the lewder actions 't is true men learne to doe ill by doing what is next it nothing I beleeve Salomon meant the field of the sluggard as well for the embleme of his minde as the certaine index of his outward state as the one is over-growne with thornes and bryers so is the other with vices and innormities When one would bragge the blessings of the Roman State that since Carthage was raz'd and Greece subjected they might now be happy as having nothing to feare Sayes the best Scipio we now are most in danger for while we want businesse and have no foe to awe us we are ready to drowne in the mud of vice and slothfulnesse How bright does the Soule grow with use of negotiation With what proportioned sweetnesse does that Family flourish where but one laborious guide steereth an order'd course When Cleanthes had laboured and got some Coyne he shewes it to his companious and tells them that he now if he will can nourish another Cleanthes Beleeve it industry is never wholly unfruitfull if it bring not joy with the in-comming profit it will yet banish mischiefe from thy busied gates There is a kinde of good Angell waiting upon diligence that ever carries a Lawrell in her hand to crowne her Fortune they said of old should not be prayed unto but with hands in motion The bosom'd fist beckons the approach of Poverty and leaves besides the noble head ungarded but the lifted arme does frighten want and is ever a shield to that noble director How unworthy was that man of the world that never did ought but only liv'd and dy'd Though Epaminondus was severe he was yet exemplary when he found a Souldier sleeping in his Watch and ran him thorow with his Sword as if he would bring the two brothers Death and Sleep to a meeting and when he was blam'd for that as cruelty he said He did but leave him as he found him dead It is none of the meanest happinesse to have a minde that loves a vertuous exercise 't is duly rising to blessednesse and contentation They are idle Divines that are not heavened in their lives above the unstudious man every one shall smell of that he is busied in As those that stirre amongst perfumes and spices shall when they are gone have still a gratefull odour with them So they that turne the leaves of the worthy Writer cannot but retaine a smack of their long-lived Author They converse with vertues soule which he that writ did spread upon his lasting paper every good line adds sinewes to the vertuous minde and withall hells that vice which would be springing in it That I my selfe have liberty to doe any thing I account it from the favouring Heavens that I have a minde sometimes inclining to use that liberty well I thinke I may without ostentation be thankfull for it as a bounty of the Deity Sure I should be miserable if I did not love this businesse in this my vacancy I am glad of that leasure that gives me leasure to imploy my selfe if I should not grow better for it yet this benefit I am sure would accrew me I should both keep my selfe from worse and not have time to entertaine the Devill in Of the triall of Faith and Friendship FAith and Friendship are seldome tryed but in extreames To finde friends when we have no need of them and to want them when we have are both alike and common In prosperity who
and an abject Then shall the memory of misery patiently sustained be sweet when in the meane while the wicked shall sobb and sigh Then shall the godly rejoyce and be glad but the reprobate shall howle and weepe Then shall the afflicted more triumph then if continually he had been in joy Then shall the base apparell be glorious and the proud attire infamous Then shall the poore Cottage be more commended then is the guilded Pallace praised Then shall constant patience more prevaile then all the power of the world Simple obedience shall be more commended then then all the subilty of man Then shall a cleare and good conscience more rejoyce a man then profound skill in Philosophie The contempt of Riches shall doe more good then all the riches in the world then shall a zealous Praier bring more delight then ever did fine Cates. Thy silence kept in thy life time shall more cheare thy heart in that time then long babbling good works then shall be respected then copy of sweet words And then shall thy paines taken to reforme thy maners more delight then could all the pleasure in the world Wherefore learne in this life to suffer small things that in the world to come thou maist escape great and grievous dangers Try first in thy life time what thou canst suffer after thou art dead and if thou canst not endure but light things in comparison now how wilt thou beare afterwards everlasting torments And if now so little paine can make thee impatient what will the fire of Hell doe For perswade thy selfe thou canst not be twice happy that is to enjoy thy pleasure in this life and raigne too with Christ in the world to come Now suppose thou hadst lived hitherto in perpetuall honour and pleasure what good would these things doe thee if thou shouldest dye out of hand Seest thou not how all things are vaine save onely to love and serve God for he which loveth God with all his heart feareth neither death nor paine nor judgement nor damnation for perfect love maketh a man wâ—th boldnesse to appeare before God But marvell it is not though he which delighteth as yet in sinne doth both feare death and the day of judgement Notwithstanding if the love of God cannot allure thee unto godlinesse yet let the feare of hell fire drive thee from wickednesse But if neither the love of God nor the fear of Hell can better thee one jot then look not to stand in a good estate long but quickly to fall into the snares of Sathan And gentle Reader if none of these perswasions â—ill prevaile with thee mark well his ensuing discourse that followes Of the paines appointed for sinners after this life AMongst all the meanes which God useth towards the Children of men to move them to resolution aâ—ainst sinne whereof I intreat the strongest and most forceable to the common sort of men is the consideration of punishments prepared by God for rebellious sinners and transgressors of his Commandements wherefore he useth this consideration often as may appear by all the Prophets who do almost nothing else but threaten plagues and distruction to offendors And this mean hath often times prevaled more then any other that could be used by reason of the naturall love which we bear towards our selves and consequently the naturall fear which we have of our own danger So we read that nothing could move the Ninivites so much as the foretelling them of their eminent destruction 〈◊〉 And St. John Baptist although hâ— came in a simple and contemptiblâ— manner yet preaching unto the peoplâ— the terrour of vengeance to come and that the Axe must be put to the Rooâ— of the Trees to cut down for the Fire all those which did not repent he moved the very Publicanes and Souldiers to feare which otherwise are people of very hard mettall who camâ— unto him upon this terrible Embassage and asked what they should doe 〈◊〉 avoid these punishments After therâ— that we have considered of death anâ— of Gods seveare judgements whicâ— insueth after death and wherein every man hath to receive according tâ— his works in this life as the Scriptuâ—â— saith it followeth that we consider aâ—so of the punishments which are appointed for them that shall be founâ— faulty at that account Hereby 〈◊〉 leastwise if no other consideration wâ— serve to induce all Christians to thâ—â— resolution of serving God for if everâ— man have naturally a love of himselfe and desire to conserve his own case then shall he also have feare of perill whereby he is to fall into extreame calamity This expresseth Saint Bernard excellently O man saith he if thou have lost all shame which pertaineth to so noble a creature as thou art if thou feele no sorrow as carnall men doe not yet lose not feare also which is found in every beast we vse to lead an Asse and to weary him out with labour and he careth not because he is an Asse But if thou wouldest thrust him into the fire or fling him into a ditch he would avoid it as much as he could for that he loveth life and fâ—areth death Feare thou then and be not more insensible then a beast feare death feare judgement feare hell This feare is called the beginning of wisdome and not shame or sorrow for that the spirit of feare is more mighty to resist siâ—ne then the spirit of shame or sorrow Wherefore it is said remember thy end and thou shalt never sinne that is remember the finall punishments which are appointed for sinne after this Thus farre Saint Bernard First then to speake in generall of the punishments reserved for the life to come If the Scriptures did not declare in perticular their greatnesse unto us yet are there many reasons to perswade us that they are most severe dolerous and intollerable For first as God is a God in all his works that is to say great wonderfull and terrible so especialâ—y he sheweth the same in his punishment being called for that cause in Scripture the God of justice as also God of revenge wherefore seeing all his other works are all full of Mâ—jestie and exceeding our capacities we may likewise gather that his hand in punishment must be wonderfull also God himselfe teacheth us to reason thus in this manner when he saith and will ye not then feare me and wiâ— yee not tremble before my face which have put the Sandâ— as a stop unto the Sea and have given the water a commandement never to pas e its boundâ— no not when it is most troublâ—d and the floods most outragious As who would say If I am wonderfull and doe passe your imagination in these works of the Sea and others which you see dayly you have cause to feare me considering that my punishments are like to be correspondent to the same Another conjecture of the great 2nd severe Justice of God may be the consideration of his infinite and unspeakable mercy the which as it
in being righteous as he is righteous that is by casting off the old man which is corrupt thorow deceivable lusts and to put on the new man which after God is created in righteousnesse and true holinesse This casting off and putting on doth teach us that there is in us something that befits us not to retaine if we will be the true Sonnes of God not by reputation amongst men but by imputation in Christ What is to he cast off and what is to be put on is plainely expressed in the Apostles words namely to cast off all deceivable lusts which includeth all things forbidden and to put on righteousnesse which implyeth a spirituall indowment of all heavenly graces among which none is of that singular force vertue and effect as is zealous and hearty prayer in faith unfained which none can effectually make but such as have put on this new man For the old man knoweth not how to pray being clothed with corruption and blinded with the mist of ignorance The new man onely shaped in holinesse knoweth to whom when in whom for what and how to pray all which circumstances are duely to be considered in Prayer and yet none of these doth the naturall man that is the olde man truely apprehend and consequently the lip-labour that he pretendeth to bestow in prayer is not onely not profitable but sinfull To pray unto God with the lips for any corporall benefit and yet to have tâ—e eye of the heart fixed in confidence upon naturall meanes is a kind of spirituall Adultery For what man is he that having a wife outwardly affable using words of love unto him and yet her heart set upon another man will not think her a faithlesse and unchaste wife And is God lesse jealous thinke wee who craveth our hearts when we shall worship him in words and outward shew of works when our Consciences cannot but tell us that we aske that of God which we inwardly believe more probably and possible to be obtained by meanes without him Is not this a fasilfying of our faith and dissembling of our prayers Is not this a manifest breach of the Law that sayes we shall have no other Gods but JEHOVAH As also not to take his Name in vaine as they doe which call upon him with their lips their hearts farre from him God requireth not our prayers because he hath neede of them as a service beneficiall or profitable unto him but because we have need of his graces and blessings and that he loveth us in his beloved Sonne he willeth us to pray unto him for every spirituall and corporall blessing And although it be true that he knowes whereof we have need yet in common reason he that wanteth and disdaines to ask he is not worthy to receive that whereof he hath need And heavily it will befall them who having received so many blessings at Gods hands are no whit the more moved to love him And so many threats for their unbeliefe and ingratitude and yet not moved to feare him Will they not be drawne then from their deceiveable vanities Will they rather then for lesse then an Aple or a messe of Pottage disclaime their Birth-rights and lose that Kingdom and Crowne so dearely purchased for the faithfull Nay were losse of it all it were not so horrible If a man missing the good promised could avoid the danger threatned it would something mittigate the dispairing Conscience and ease the troubled minde If after death there were neither life nor death If a man might have no being nor feele nor endure torment though he had no comfort it were a kinde of ease to the carnall minde that knoweth no other heaven then the profits and pleasures of this life Nor feareth other Hell then the misery penury and afflictions of the same But the case is otherwise They that misse the Kingdome of heaven by not beleeving the promises of God by not praying unto God for direction in the course of their lives may assure themselves though they seeme not yet to beleeve it that there remaines for them and attends them the god of darknesse and the Angel of Horrour and of Torment But possesse thou me my sweet Soveraigne and raigne in my body by obedience to thy Lawes and in my soule by confidence in thy promises Frame my tongue to praise thee my knees to reverence thee my strength to serve thee my desires to covet thee and my heart to love and imbrace thee And as thou hast formed me according to thine Image so frame me according to thy will And as thou hast made me a vessell by the stampe of thy creation to serve thee here on Earth so make me a vessell of Honour by the priviledge of thy grace to serve thee in thy everlasting Kingdom sweet Father I beseech thee Comfortable Sentences for such that are afflicted COme and let us returne unto the Lord for he hath torne and he wâ—ll heale us he hath smitten and he will bind us up Hos 6.1 I know O Lord that thy judgements are right and that thou in faithfulnesse hast afflicted me Psal 119.75 We have had the fathers of our flesh which corrected us and we gave them reverence spall we not much rather be in subjection to the Father of our Spirits and live for they verily for a few dayes did chastice us after their owne pleasure but he for our profit that we might be partakâ—rs of hâ—â— holinesse Heb. 29.10 There hath no temptation taken you but such as is common to man but God is faithfull who will not suffer you to be tempted above that you are able but will with the temptation make way to escape that yee may be able to beare it 1 Cor. 2.3 For his anger endureth but a moment in his favour is life weeping may endure for a night but joy commeth in the morning Psal 30.5 He will not alwaies chide neither will hâ— keep his anger for ever Psal 103.9 For the rod of the wicked shall not rest upon the lot of the righteous least the righteous put forth their hands to iniquity Psal 125.3 For yet a very little while and mine anger shall cease in their destruction Esa 10.25 Come my people enter into thy Chambers and shut the doores about thee hide thy selfe as it were for a little moment untill the indignation be over-past Esay 26.20 For a small moment have I forsaken thee but in great mercies will I gather thee in a little wrath I hid my selfe from thee for a moment but with everlasting kindnesse will I have mercy on thee saith the Lord thy redeemer Esay 54.7 8. For I will not contend for ever neither will I be alwaies wroth for the Spirit should faile before me and the Soules which I have made Esay 57.16 For I am mercifull saith the Lord thy redeemer and I will not keepe anger for ever Jer. 3.12 So will I make my fury towards theâ— to rest and my jealousie shall depart froâ— thee and I
under earth in the evening of the day and in the morning to find a resurrection to his glory why think I may not the Sonnes of Heaven buried in the earth in the evening of their dayâ—â— expect the morning of their glorious resurrection Each night is but the past dayes funerall and the morning his resurrection Why then should our funerall sleepe be other then our sleepe at night why should we not as well awake to our resurrection as in the morning I see the night is rather an intermission of day then a deprivation and death rather borrowes our life of us then robs us of it since then the glory of the Sun finds a resurrection why should not the Sons of glory since a dead man may live again I will not so much looke for an end of my life as waite for the coming of my change A bad great one is a great bad one for the greatnesse of an evill man makes the mans evill the greater It is the unhappy priviledge of authority not so much to act as teach wickednesse and by a liberall cruelty to make the offendors sin not more his own then others Each fault in a leader is not so much a crime as a rule for error And their vices are made if not warrants yet presidents for evill To sin by prescription is as usuall as damnable and men run post in their journey when they go to the Devill with authority when then the vices of the rulers of others are made the rule for vises to others the offences of all great ones must needes be the greatest of all offences either then let me be great in goodnesse or else it were good for me to be without greatnesse My own sins are to heavy for me why then should I load my self with others offences There is no security in evill society where the good are often made worse the bad seldom better for it is the peevish industry of wickednesse to find or make a fellow 't is like they will be birds of a fether that use to flock together For such doth their conversation make us as they are with whom we use to converse I cannot be certain noâ— to meete with ill company but I will be carefull not to keep with evill company I would willingly sort my self with such as shall teach or learn goodnesse And if my Companion cannot make me better nor I him good I will rather leave him ill then he shall make me worse It iâ— the apish nature of many for to follow rather example then precepts but it would be the saffest course of all to learn rather by precept then example For there is many a good Divine that caâ—not learn his own teaching It is easier to say this do thâ—â— to do it when therefore I see good Doctrine with an evill liâ—e I may pitty the one but I will practice the other The good sayings belong to all the evill actions only to their Authours I see corruption so largely rewarded that I doubt not but I should thrive in the world could I get but a dispensation of my Conscience for the liberty of trading A little flattery would get me a great deal of favour and I could buy a world of this worlds love with the sale of this little trifle honesty Were this world my home I might perhaps be trading but alas these Marchandize yeild lesse then nothing in heaven I would willingly be at quiet with the world but rather at pâ—â—ce with my Coâ—science the love of men is good whilst it lasteth the love of God is better being everlasting Let me trade then for those heavenly Marchandize If I find those otheâ— in my way they are a great deal more theâ— I looke for and within little more then I care for As faith is the evideâ—ce of things not seen so things that are seen are the perfecting of faith I believe a tree will be green when I see him leafelesse in winter I know he is green when I see him flourishing in Summer It was a fault in Thomas not to believe till he did see It were a madnesse in him not to believe when he did see Beleefe mâ—â—y times exceedes Reason not oppose it and faith be often above sence not against it Thus whiles faâ—â—h doth assâ—â—â— me that I eat Christ effectually sence must assure me that I tast bread really For thouâ—h I oâ—tentimes sâ—e not tâ—ese thiâ—gs thâ—t I beliâ—vâ— yet I m st still believe those things that I see The Crosse is but a signe of Christ crucified Christ crucified the substance of the Crosse the signe without the substance is as nothing the substance without the signe is all things I hate not the signe though I adore but the substance I will not blaspheame the Crosse of Christ I will not worship but Christ crucified I will take up my Crosse I will love my Crosse I will beare my Crosse I will imbâ—ace my Crosse yet not adore my Crosse All knees shall bend in reference to his name mine never bow in Idolatry to his Image As the giver of all things so each receiver loveth a chearefull giver for a bargen is valued by the worth of the thing bought but a guift by the mind of the party giving which made the widdowes mite of more worth then the riches of superfluity I see then he gives not best that gives most but he gives most that gives best If then I cannot give bountifully yet I will give freely and what I want in my hand supply by my heart he gives well that gives willingly When I see the Larkers day-net spread out in a faire morning and himself whirling his artificiall motion and obsâ—rves by the reflecting luster of the Sun on the whirling instrument not only the merry Larke and fearfull Pigion are dazled and drawn with admiration but stowter birds of pray the swift Merlin and towring Hobby are intised to stoope and gazing on the outward forme lose themselves Me thinks I see the Devills night-nets of intising Harlots fully paralleld spread out for us in the vâ—gor of our youth which with rowling eyes draw on the lustfulnesse of affection and betray the wantonnesse of the heart and wich their alluring glanses often make to stoope within the danger of their fatall nets not only the simple and carelesse but others also men otherwise wary and wise who coming within the pull of the net lye at the mercy of that mercilesse Fowler to their certain destruction Hence I resolve when I see such glasses to shun such motions as assured that these Glassâ—s have Nets adjoyning those Nets a Fowler attending that Fowler a death prepared for me then which I cannot dye a worse I may by chance I must of necessity at some time come within their view I will at no time come within their danger I cannot well live in this world nor at all in the better world if I be caught in their fatall Nets As oft as I heare the Robin-red-breast
given both in Heaven and Earth Arise then thou Lord to whom the Kingdomes doe belong and shew thy selfe and let not the man of the Earth any longer exalt himselfe least he be too proud and least he ascribe to himselfe or to his graven Images or vaine Idols the conquest that thou shalt see and suffer over thy people Not unto us O Lord not unto us but unto thy Name be the praise For the honour of thy Name arise before Ephraim Benjamin and Manasses before Great Britaine Ireland and other Countries that call upon thy Name arise and shew thy selfe for us for on thee only doe we call We call on thee to save us and our Forces and thy people now in more danger how and in what manner and at what time fully to declare thy Salvation we referre to thy heavenly wisedome only in the meane time that it may please thee to sanctifie and save to preserâ—e and provide for them and us and all thine both in Field and City Protect and defend deliver us and ours at home and abroad And thou great Sheheard of Israel be pleased to take downe more and more that Man of Sinne that hath and would exalt himselfe against thee Asswage then the malice of those that are enemies to us or to any of thy people and evermore confound all their devices that we being armed with thy defence may ever more and more give praise to thee which art the only Author of our peace and Giver of all victory And all this good Lord for us for them and all thine not for our merits but for thy great Mercy sake and for the Truth sake of thy gracious Promises in Jesus Christ our Lord and only Advocate and Redeemer To whom with thee O Father and the holy Spirit be all praise and glory now and for ever-more Amen A Prayer before Sermon O Most gracious God assist me I humbly beseech thee in this my good purpose and zeale and give me grace at this present time godly to enter into thy service Deare Father assist me with thy holy Spirit and drive away all vain and idle cogitations out of my minde that I may heare thy Word to my Soules comfort grant that it may take deepe roote in my heart and bring forth plentifully to the honour of thy blessed Name to the comfort of my Soule and the good example of my Brethren who seeing my good workes may glorifie thee my only Saviour and Redeemer Amen A Prayer before the receiving of the Sacrament O Most sweet lover of all Mankinde Lord and Saviour I beseech thee for thy bitter Passion sake to remove from me all pride envie and detraction wrath malice and impatience and all other sicknesses and diseases of the Soule and plant good Lord in my heart and minde true meeknesse charity temperance and modesty with all such other vertues and preservatives unto the Soule And mortifie in me good Lord all uncleane motions carnall desires and inordinate affections and revive in me the love of vertues and the perpetuall exercise thereof so that at this time and at all times I may worthily receive this holy and blessed Sacrament unto thine honour and glory and my soules endlesse joy and comfort Amen A Prayer after receiving of the Sacrament JN most humble and most hearty manner with most due reverence I thank thee good Lord most holy Father and everlasting God thaâ— by the bounty of thy mercifull grace wouldest vouchsafe thus to refresh and feed my Soule through faith with the benefit of the Death and Passion of thy Sonne our Lord God and Saviour Iesus Christ And I beseech thine infinite goodnesse that this the Sacrament of this thy Death and Passion which I most unworthy wretch have now received may never come hereafter in Iudgement and Condemnation unto me for mine evill merits and deservings but rather good Lord it may come to the profit and comfort of my body and to the salvation of my Soule unto the life everlasting Amen A Prayer at the houre of death O Heavenly Lord God wee poore wretches being overcome with griefe come all here attending thy good pleasure with this sick Servant of thine O Lord incline to heare our Prayers and his complaints unto thee be now O Lord present and send thy good Angels and Spirit to attend us be with us O Lord and comfort this sick person and now if the time be come of his departure grant O Lord he may depart with godly comfort and joy everlasting into thy Kingdome Ease O Lord his griefs mittigate his paines asswage his sorrowes anâ— give him a lively touch of thy heavenly comfort put by all worldly thoughts and beat downe all bad suggestions let nothing but good come in his minde and grant that he may to the last gaspe of breath breath out still some comfort of thy helpe and grant when he hath done his last to finish this mortall life then he may with Lazarus be carried into Abrahams bosome O Lord forgive him O Lord receive him O Lord protect him O Lord succour and save him and now and for ever grant he may rest with thee in eternall glory Heare us good Father for this our Brother and doe for him and us according to thy Fatherly mercy in Jesus Christ to whom we commend him with these our prayers for him and all his and our occasions in thaâ— prayer which thy blessed Sonne hath taught us Our Father which art c. FINIS Novemb. 29. 1648. Imprimatur John Downham