yoâ— with amazement It 's good to keepe in peacâ— with God least he arme hiâ— Creatures against us Goâ— can and doth bring great Aâ—â—tions to passe by small anâ— weake Instruments All haâ—â— force enough when He imâ—ploies them The Flie anâ— Worme are as able as the Lyâ—â— Its not so much to questâ—â—on with what a man is puâ—â—shed as to learne from whoâ— and whence it commeth I 〈◊〉 Oh God acknowledge thâ— power in all thy creatures 〈◊〉 thou makest me an Example of thy Iustice by the least for despising their seeming impotencies Non in quantitatâ— sed qualitate virtus MEDITATION 25. Vpon the sight of a dead Man TEach us Oh Lord so to Number our daies â—hat we may apply our harts â—nto wisedome for so soone â—asse we away and are gone All flesh I see is Grasse â—nd all the beauty of it is as â—he flower of the feild Thou â—Oh God hast determined â—he number of our dayes which we cannot passe See what followes the seperation of the soule and body As long as this Tabernacle lodged the soule It was sensible active could heare see speak or move now that guest is driven forth by the Maker there is nothing in it but breeds loathsomnesse I plainely see that all confidence in man is vaine and deceitfull we must all dyâ— for sinne but keepe me from dying in sinne since I musâ— dye let me end in grace noâ— in nature I descry the natâ—â—rall mans unfitnes for anâ— spirituall exercise what 〈◊〉 he performe without Christ And as the body is deaâ— without the soule so both soule and body without grace Oh let me alwaies be as a dead man unto sinne so this death shall end in life and this dissolution shall be the onely meanes to have both happily and gloriously united Mortuus pecâ—ato vivus Christo. MEDITATION 26. Vpon the sight of a Lottery HOw cunning the world is to deceive the world here are a thousand Blankes for one Prize The World deales all upon cheating It 's a thousand to one if any good man gets any good by it from it or in it See what a throng is heere Every man strives to be first to cheate and deceive himselfe I doe see places of more profit and pleasure stand empty The world hath more Clyents then the Church we cannot conclude the greatest company to bee the best Goodnes cannot bee justly numbred by the Pole There is more Earth for the Potter then for the Gold-smith It 's no safe argument to follow the multitude Every one that drawes hopes for a prize but hee that hopes to be a Winner in this world shall be a Looser The folly of the worldly â—ans wisedome is here easily â—ene Here he will willingly â—â—st away Pounds vpon unâ—â—rtaine hopes but in Gods â—ottery the Church hee will â—udge his farthings nay his â—esence Yet here he gaines â—me and saves his estate â—ere hee looses both Oh â—ord I beseech thee to give 〈◊〉 grace to come to thy â—tore-house where I may furâ—ish my selfe with rich comâ—odities at a low rate I â—eed not feare to adventure â—or all that comes from thee 〈◊〉 advantageous MEDITATION 27. Vpon a great Candle in a faiâ— Candle-sticke HOw comfortable hoâ— comely is this anâ— how wisely is it plaâ—ced It 's pity but such 〈◊〉 Candle should have such 〈◊〉 seat and such a Candle-stickâ— deserves such a Light Therâ— is not any but affects it if hâ— well disposed How easily doe I in thiâ— see a good and painfull Preacher well and wisely placed iâ— a good Pulpit His Doctriâ— is no lesse comfortable theâ— convincing My Prayer shal◠〈◊〉 that every such light may â—ave such an Eminent Preferâ—ent Those whose lives and Doctrine are both holy and â—anctifiedare indeed burning â—nd shining Lampes and doe â—race the Temple and Gospell â—f Christ. Let me Oh Lord â—e but even a little Candle â—n thy Temple thus qualified â—nd I cannot dislike my â—lace nor doubt of Accepâ—ance and Approbation with â—hy Saints MEDITATION 28. Vpon a dead Coale VVHy this sooner extinguishd then another or why at all 〈◊〉 that heate so sodainely anâ— totally vanish from the suâ—â—iect or being dead is it not 〈◊〉 be revived It 's manifest thâ— remotenesse and solitarinesâ— makes it die But joyned 〈◊〉 the whole Company hoâ— soone recovers it the formâ— virtue It 's no otherwise with thâ— Elect Children want of goâ—â— exercises and Company maâ— abate and lessen their heaâ— of zeale but thou wilt 〈◊〉 suffer it to bee extinguisheâ— Satan by policy may cauâ— some remissenes but he shaâ— not procure absolute deadâ—nes Graces in the Act are noâ— alwaies so sensibly operativâ— yet the habit may remaine firme The Sunne may bee â—hid with clouds but we know It doth then move in his Orbe It 's not a meane blessing to enjoy the company of Gods Saints who are not onely warme in Grace themâ—elves but also make others so to be MEDITATION 29. Vpon seeing the Sunne setting HOw glorious comfortable and pleasant was his light this last houre now how darke and disconsolate is the Heaven and what a sable Mantle spreads ouer our heads and how are the Earthly Inhabitants Canopied in Darknes How doth it shadow out the vncertaine condition and fraile estate of the greatest Monarchs the mutability of all worldly lustre Scepters have their periods and the greatest honours and preferments their appoynted dates Nothing under the Sunne but is subiect to setting Iust such is the case of the body without the soule and such is the state of the soule without Christ miserable uncomfortable I entreat thee Oh Saviour never to deprive my soule of thy presence but let mee alwaies bee comforted with the light of thy countenance so I need not feare the darknesse of the Grave nor that of Hell being alwaies in thy presence who art that Light and that Sunne which never sets or changes MEDITATION 30. Vpon a Stone in a River HOw unmoveable obdurate is this though the waters are about it above it continually It changes not the forme seldome the place and is absolutely unfit for any building or necessary Imployment when as others that are heavier and greater then it with a few dropâ— of Raine onely are mollisied receive impression are squared and fitted for many excellent imployments I cannot but behold Oh God the severall conditions of sinfull men some are so desperate and accustomed in wickednes that neither the often showring downe of mercy nor iudgement will worke any thing upon them such Phaâ—aohs are they in selfe-will perversnes custome These are setled upon their Lees. Others though heauier and more loaden in sinne yet with one drop of mercy or at the first showre of punishment relent mollifie and so are sensible of their miserable condition and are often fitted by the Goodnes of God and the Ministery of a diligent Preacher for excellent uses in his Church Keepe mee Lord from hardnes of heart and insensiblenes in sinne let my soule be
a vaine folly was it to dippe in water to swimme in blood What a strange delusion was this to seeme the cleaner to be the foâ—ler Outward pretences may and are often voyde of sincerity Many Roman Pharisees doe often sprinkle themselves in Holy water yet vnder this wallow in the blood of Princes and Gods weaker members and so many Hypocrites amongst us under the forme of sanctity commit the deepest and desperatest impieties The worst complexions and sordidst natures are deepliest painâ—ed The grosser villanies have the fairer excuse That great Imposter when Hee meanes worst appeares as â—n Angell of Light We â—â—e not to relye upon appearances I desire not to â—ash with him I had raâ—her have a cleane Heart â—nd foule Hands then cleane Hands and a soule Heart Praestat esseâ—quam â—ideri MEDITATION 3. Vpon the sight of a Toade VVHich of us tiro are of the Ancienter House the Earth is our mother This creature may plead antiquity of nature I of sinne My originall Polution makes this so loathsome to the sight I am beholden to it for bearing so patiently some part of my burthen By nature I am as full of poyson as It. Every sinne is not onely venemous but mortall In my corrupted nature I doe appeare in the Eyes of God as ugly as this deformed beast It would perhaps be better if it could I may bee if I will This creatures deformity comes from mee mine from my selfe and Satan How am I beholden to that God that did not though hee iustly might have made me so How am I bound to praise Him who to make mee comely le ts the whole creature suffer under vanity Rom. 8. MEDITATION 4. Vpon hearing a Woman to die in child-bed THE unlawfull desire to taste fruit made her diâ— in bearing fruit Eves sinne procurd her suffering The opening her wombe is a preparative to her grave It may well bee called a Travaile when the Mother takes her journey out of the World I see truely what a dangerous thing it is to conceive and breed sinne St. Iames spoke true That sinne when it is conceived brings fortâ—fortâ—death Children I thinke have good cause to love their Parents who are willing to part with life themselves to give it these How ought â—ve then O Saviour to love thee who to give us eternall life was so willing to lay downe thine owne life in the grave And in the case of regeneration so must every Child of God doe His body must die wholy to sinne that soule and body may live wholy unto righteousnes unto glory The onely way to live hereafter is to die here MEDITATION 5. Vpon SAVLS going from Heirusalem to Damascus VVHither posts this deepe-learnd Pharisee with such Eagernes and Zeale did Gamaliel his Tâ—tor ever read such a Lecture of bloody persecution to him where found he this Axiome in the whole Law to persecute the Gospell where learnt he ever to make Mose fight against Christ Could he so deeply love the Seruant and yet kill the Master Alâ— knowledge and Religion in â—â—y professor is but zeale blinâ—d without Christ. It may â—eme strange that the Professors of Divinity should â—ave such â—arres and so deepâ—â— uyed Behold the great â—oodnes of God In the depth of darknes Saul is caught â—nd compassed with the great â—â—ght of a glorious Sauiour We â—re not masters of our Owne â—houghts It was a true â—peech of Ioseph ye thought â—ill but God brought it to Good VVhen wee thinke many times to doe most â—ee then cannot doe any â—hing I see it 's vaine fighâ—ing against the Church of Christ. God does well know â—ow to catch a Sinner at adâ—antage Even all thing persecution it selfe work for the good of Gods Saint He beganne his Iourney Saul But ends it a Paul 〈◊〉 if I be asked where Saul 〈◊〉 I may safely answere Is 〈◊〉 Saul now among the Prophet and Apostles blessed for Euer MEDITATION 6. Vpon DAVIDS Adultery IS it not pity such a Rosâ— should have such a Canker so faire a face such a Blemish But what Saint is priviledged with the state â—f Perfection here This â—â—ll as it proved was but for is surer standing better â—eed taking The greatest â—â—enesit I see that God â—nds to recover Him is a â—od Sermon preacht and Well â—pplyed by a Worthy and well â—arned Prophet send O God such alwayes upon â—eed in the Courts of earthâ—y Princes They deserue there â—laces with reverence with â—espect No Member of Christ can expect a Freedome from tentation Our head â—ad his trialls and those â—harpe ones too by that wickâ—d One. the fairest Sunne sometimes meetes with Cloudes So the purest lights of the Church want 〈◊〉 their blemishes O Godâ— let not me so much 〈◊〉 that he fell as reioyce 〈◊〉 he did in time recover 〈◊〉 me looke well to my self For I may be sure that if Sâ—tan durst invade such a religious Crowne He will not 〈◊〉 the weaker subiect The beâ— course to keepe out Satan to avoyd idlenesse MEDITATION 7. Vpon CAINS murtherâ— his brother Aâ—â—L VVHat but two â—â—thrâ—n in a whoâ— World and they together 〈◊〉 the eares What 's the â—uarrell for wealth or hoâ—â—oâ— the one was not knowne â—he other not affected Was 〈◊〉 religion this would have â—aught Cain love not revenge This was an early persecution â—he divell began Warr beâ—imes goodnesse can no sooâ—â—er be begun but it shall â—â—eete with opposition We must not loose our religion though we bleed for it by our 〈◊〉 brethren All in a family 〈◊〉 not the children of the 〈◊〉 father Grace is not tyed 〈◊〉 the first-borne God may â—hoose the youngest leave the â—ldest Cain scornes to hate â—nder blood-shedding The divell is a murtherer from the beginning Brethrens divisions especially in matters of Religion are hardly reconciled But though this one dyes God knowes how to bring up another goodnes shall be sure of Enemies but it cannot be utterly rooted out Abell hath had abundance of brethren Caiâ— did not so much kill Abeas himselfe It is a true Maxime that Sanguis mâ—â—rtiâ—rum semen Ecclesiae S. 〈◊〉 shall conclude it in thiâ— saying That he that 〈◊〉 borne after the flesh persecâ—â—ted him that was borne afteâ— the Spirit MEDITATION 3. Vpon the good Samaritan and the wounded Man SEe how we poore wretches are beset with dangers our life is but a conâ—inued passage through robbers Free booters It 's the safest to keepe our selues at home When we goe forth we expose our selues to hazards It 's not every Mans happines to have such a compassionate Passenger That man liues safe whose minde keepes within A retired life hath the fewer inconueniences This Man found most good at the hands oâ— a stranger A friend is more Neere then a brother It is grace not nature affection not affinity that are most sensible and sympathizing of distresses I see plainely that those Iewish ceremoâ—nies are not so Helpfull as the mercies of God in Iesus Christ It 's not
it is not of or from it selfe but borrowed from the Sunne That is absolutely perfect whose subsistence is in it selfe That body is but imperfect whose Fundamentals are Externall dependances Those Princes are counted weake whose Forces are borrowed from their Neighbours Miserable is that man who inâ— His necessary imployments must have a Legge from one a Hand from another and an Eye from a third That party dares not disobey him by whose power his Head stands on his Shoulders Seldome doe they accomplish any great Actions whose Materials are other mens Beneplacits To borrow another mans faith to goe to Heaven would seeme but the Errand of a beggarly Christian. The body of the Moone Encreases and Decreases to our sence it is as subject to change as it is to moâ—motion If Phylosophy will serve for an Argument Mans â—mutable state of his body sympathizes or else is caused from it But howsoever it is no such mervaile if men bee unconstant faulty and faâ—ding since those more Caelestiall and Superior creatures stood not all stedfast The Angels kept not their first Integrity Worthy Calvin hath it Si peccare norunt Parentes in paradiso quid mirum si Nos in sterquilinio It is Oh Saviour with our soules as with the Moone shee hath light onely from the Sunne The light and lustre wee have in our soules is thy comelinesse and beauty We are darknes but thou hast made us light in the â—ord Let mee O Lord cast away now the workes of darknes and put vpon my soule the Armour of of Light Lux mea a Te. MEDITATION 40. Vpon the falling of Leaves in Autumne VVHat a strange alteration is here in this Tree The last quarter how flourishing how replenished and decked with thousands of Attendants in greene â—romising much to the saâ—isfying of the beholders but â—his was in Summer How many such seeming Parasites are there which will spread Saile with us in 〈◊〉 faire gale of Wind or in a prosperous terme promising â—idelity but in the tempests and violent stormes of adversity or affliction are sodainely gone with a Non Novimus Few men make haste to that Market where there is nothing to be bought but blowes It showes also to us the fraile condition of the body and worldly preferments how beautifull and comely hath this man beene and how honourable this day when sodainely but one â—it of a feaver or one frowne of a Prince hath â—opt both in a moment Sodainely have such Meteors and Comets beene extinguished God make mee so resolute in perseverance that I may hold my first love So neither the heate in Summer shall make mee too proud nor the frosts in Winter affright or displace me MEDITATION 41. Vpon Reubens divisions Iudg. 5. 15. 16. I wonder much and grieve more at this unmatchable seperation Can those hearts which should alwaies bee united in so small a distance be divided was it any discontent that this Tribe harboured because it lost the priviledge of the first borne Indeed lawfull Heires seldome part with their Prerogatives but threaten revenge or intend it to the present possessors with Esaâ— could not the Equall Testament of a father so inspired be admitted for just in so many Generations Without malice or revenge This had beene a faire opportunity for Reuben to have gaind that honour in the field which he lost in an unlawfull Bed Was it because Deborah a Woman was then the Generall in the Feild And so Reubens Regiment scorned to be led up in Armes by â—o weake an instrument but certainly he was then the more culpable being so potent a Tribe and absent VVill he put the fault in Iordan because he could not Passe over his high sweld VVaves Oh no! A willing minde slights such poore excuses and will affront the â—reatest perills VVas it the force of the Enemies Army that affrighâ—ed him or did he thinke he should come too late For â—he first he could not have â—azarded his life in a fairer quarrell nor amongst nearer friends and if he had come though after the Battaile no question but Deborah and all the Lords would have beene glad to have â—eene his Colours in the Feild to tryumph though not to Fight It would have shewed a readines and propensity of minde and would have made an Apology for his whole Tribe Howsoever hee should have renewed his old familiarity with his brethren and more then that Iâ— would have caused a great feare in the Army of the Aduersaries to have heard his Drummes â—eating to succouâ— his Brethren The union of Brethren is terrible but their divisions are alwaies spurres to their Adversaries and great advantages But briefly to lay him forth hee was busie about his private Commodities his Flocks and his Heards workt more with him then Gods cause It is a great fault to slip opportunites in doing good especially to our selues and brethren how â—ong could he thinke to have â—njoyd his flockes at home â—f his Enemies had got the â—eild from his Brethren Our â—rivate gaines must not be â—referd before our Countries And such and no other are worldly men when I am assaulted by the power of Satan or tentations What comfort will these afford my soule Noe they will neyther lend me Comfort Councell or Prayer So his fault was in respect of the Cause the Time his Person his Freinds Aduersaries and Example Concordiâ Res parvae Crescunt Discordiâ evertuntur Maximae MEDITATION 42. Vpon Sleepe THe naturall sleepe is 〈◊〉 cessation of all labor moâ—tion action With excesse iâ— brings poverty shame disâ—grace sicknesses diseases â— Hee that is given to sleepâ— shall not bee rich It stupeâ—fies besots the best sencesâ— and faculties of the souâ—â— and makes them unfit so any good imployment oâ— virtuous action It is thâ— Rust of the whole man Nature cannot move tâ— Grace in its owne condition The spirituall sluggard iâ— â—he onely poore man Hee â—â—at lies downe in the sleepe â—f sinne shall rise in shame No such diseased person â—s the spirituall sluggard â—is poverty and shame may â—ome slowly but violently as â—n Armed man I beseech thee O Lord â—o waken mee from slumâ—ring or sleeping in sinne So may worke powerfully and â—hâ—erefully while the time â—nd day of grace doth shine â—he night of death will come â—hen no man can worke I â—ould wish that all would â—ake St. Pauls counsell Awake thou that sleepest arise â—ud stand up and Christ shall â—ive thee light Somnus animae periculosus MEDITATION 43. Vpon the sight of a faire Garden I Question not the Gardâ—ners skill nor his diligencâ— neither doubt I the goodneâ—â— either of the Ground 〈◊〉 of the Seed sowne in iâ— Yet I see more Weeds theâ— Herbes or Rootes whaâ— base vsurping intruding Hinderers are these of beâ—â—ter things Pull them up what make they growing 〈◊〉 so choyce a Piece to thâ— disturbance of those whole some and medicinablâ— Hearbes and Flowers seâ— the patient Wisedome of the Master They must grow for