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
little busie-body 1. The make no strangers Deniz iâ— 2. They bring home store 〈◊〉 wealth but transport littlâ— 3. They harbour no sluggisâ— droanes 4. They goe fortâ— well furnished with wing anâ— sting for defence or offence A good patterne for Nation and societies of men happy Republiques where store oâ— wealth flowes in but littlâ— goes out where All are kepâ— from idlenes and are well imployed and where ships goâ— forth like Bees that can up on all lawfull occasions eytheâ— fly or fight well stored with Ammunition It 's no otherwise with the soule of a faithfull Christian. It must not â—â—mit of strange Gods or â—range worship It must fetch 〈◊〉 grace by spirituall labour and diligence It must hate â—dlenes as the ruine of it's welâ—â—are and when it goes out in â—er spirituall warr must â—e furnished with the whole Armour of God I doe â—eseech thee O Goâ— to â—ake me a subiect of this naâ—ure and a Bee in this Hive MEDITATION 15. Vpon a Mans shadow I See not this mourning Seruiteur attend my corps in a Cloudy day nor in darke night Nor when I 〈◊〉 still in a close study It 〈◊〉 onely my attendant in thâ— Sun-shine or in the Moon-light or else in such placâ— as are capacious of boâ— these Celestiall Candles 〈◊〉 plainely see that flatteâ— most followes a prosperâ— state Parasites hide thâ—eâ— heads in dangerous occaâ—â—ons A reserued life vâ—â—tuously imployed admits 〈◊〉 such Hang-byes Men who lives and actions are public and courteous are pester most with such vermine thâ— doe me this fauour that thâ— make the world beleeve thâ— I am a substance or else haâ— â—t And this is the state of â—he soule What is the world â—he â—lesh Wealth Honour â—ut meeâ—e shadowes which â—n perilous times eyther appeare not or to no good purpose He shall bee my friend that will bee my â—ompanion in a storme Prosperity gets followers but Adversity makes the true distinction of them There â—s no trust in such Reeds â—or he sung truely Quem Dies vidit veniens Superbum Hunc Dies vidit fugiens Iacentem MEDITATION 16. Vpon the sight of the Raine-bow THis Bow is bended buâ— without an Arrow buâ— God hath abundance in hiâ— Quiver He forbearâ—s to punish not for want of instruments but because hee iâ— patiently mercifull I doâ— admire the Maker of it anâ— the faithfulnesse of his promise I may well beleeâ— him who hath kept hiâ— word these five thousand yeerâ—â— and upwards It is usually seene before and after Rainâ— when I see it before I may â—xpect a shower not feare a â—eluge when I see it after Raine it doth confirme my â—aith summons my Repenâ—ance and doth strengthen â—y obedience Lord thou â—rt willing to teach us by â—ll meanes Thou art so â—indfull in this and in all other thy promises that we may safely take them for â—erformances Oh then I pray â—hee quickly to show that â—igne of thy Sonne comming â—o Iudgement MEDITATION 7. Vpon a Winter day HOw cold and darke is this season and how uncomfortable it's well it is contracted and so long a night succeeds with the hopes of a ioyfull Spring-tide how diligent is every one to provide wâ—rme houses good cloaths restorative diet sufficient fewell for the house How easily in this doe I see that Winters-day of sicknes persecution and death withall I take comfort because they are limitted violent they may be long they cannot be Sorrow may endure for Night but ioy commeth in â—â—e Morning these Mysticall â—oods may bee great and â—ge horribly but they shall â—sse over mee This pit of â—eath may be deepe but it â—annot shut his mouth upon â—â—e under I may bee above 〈◊〉 shall bee Howsoever my grave shall put a Period to the greatest of these outward and temporary sufferings I know I shall sleepe in rest untill the ioyfull day of the â—resurrection as a glorious Spring-time doth advance me Lord I pray thee give me wisedome to provide that Habitation and Tabernacle which is eternall the warme Roabes of Iesus Christ hiâ— Righteousnes to adorne me thy Spirit to heate my affectioâ— So I shall be sure that though it be bitter with me here it shall be sweet to me hereafter and since this Winter day shall come let iâ— not take me unprovided Conturbatus mundus Caelumâ— seâ—enum est MEDITATION 18. Vpon the Sunne THis heavenly Candle is comfortable For his light and heat admirable for his beauty and motion necessary to all the inhabitants 〈◊〉 the world He is wisely and â—orthily placed and he keepes his station and honourably performes the will of his Master he moves not obâ—iquely but directly in his course It is a great blessing when good men are advanced to preferment When Moses and Aaron-rule the ship of the Church and Common-wealth it then goes safely stands firme and feares not winds or waves What respect and reverence ought the Magistrates of the Church and Common-wealth to have of Inferiors Such glorious lights ought to be much and highly honoured Our â—afety and wel-being comes from them These keepe all the Heavens in an order and comely motion It is a manifest symptome of a diseased Commonwealth when these are not esteemed These are the eye and heart of the body politique All inferiour members receive comfort from their wisedome Learne me Oh God a quiet subordination and a conscionable submission to these worthy lights I see the Sunne gives heat to all Gods blessings are not to be impropriat He that gives to others shall not have the lesse virtue in Himselfe It is usuall for one Candle to light up another Bonum quò commuâ—ius eò meliâ— MEDITATION 19. Vpon the sight of a Brave new House without Land or Meanes to it I Suppose that stately edifice was scituated there for pleasure and health But 〈◊〉 neyther see good furniture within nor proportionable meanes without to mantaine â—t It hath nothing but a faire prospect to move enuy and high Turrets to show the Pride of the owner and to expose it to flormes and windes when as yonder little Cottage close by seemes poore and base without yet is admirably well furnished with Olive branches within to comfort the two aged Parents How plainely doe I describe beauty and outward comelines without any endowment of the minde alwayes the fairest face hath not the soundest harte outward perfections are not a generall argument of inward goodnes The Caskeâ— may be faire and gilded yet have poyson in stead of pearles within it Naturall parts at the best are but meere blemishes without Grace All is not to be trusted that is faire in show pride and oâ—â—enâ—ation may please the passengers eye But give me that little low grace of Humility I had rather not seeme and be rich then to seeme and not be so The one is close retirednesse with content and safety The other is onely empty formality with inward vexation How many Pharisaicall professors are faire and pleasing to the eye yet
without wantones is a pleasant blessing but ayming at some unlawfull pleasure or profit proves dangerous to the Enioyer O Lord it was the soule of Man that was thus beautifull pleasant pure and active in the state of Innocence What a spacious â—iberty had it eyther for Exercise or Recreation but â—eing enthrald by that too â—oo cunning Fowler by â—he snares and traps of sinâ—ull pleasure How heavy â—ow irkesome and how â—oathsome is it even to it â—elfe Sinne makes us loose all â—ur spirituall mirth and liberty and exposes us to manifest perdition Oh God since there are so many snares and politique fowlers Let my Soule keepe Above and not settle here Below so I shall escape their devises and preserve my owne liberty Columbaest Anima Aucepseâ— Diabolus MEDITATION 35. 〈◊〉 the sight of a Thorne Tree full of Blossomes VVHat makes 〈◊〉 growing and flouriâ—shing in so good a piece of Ground It doth deserve a â—ire rather then such an happy Scituation being naught in it selfe and choaking the good Seed It 's well when wickednes is barren better when it 's quite rooted up may some say But I admire thy patience and thy wisedome Oh God even towards these vessels of wrath It 's thy will and wisedome to place them here Who dare then question thy Action for uniust it stands here eyther for an open conversion conviction or confusion We must not be our owne sharers in our Petitions All is not best that seemes so in our desires We should revenge eyther too hastily oâ— two deepely in our owne or our friends wrongs Thy Lilly was troubled and thy owne Israel was molested by these yet both by thy Permission I believe they shall have a hot day of it when it comes I enuy not the felicity of the wicked but patiently waite to see thy wisedome manifested Wee are but foolish Logicians if we conclude hapines from temporall blessings the wicked may surfet with them and thy Elect want them Let them grow where and how long thou pleasest I beleeve â—hy words That the wicked shall be rooted out at the last MEDITATION 36. Vpon visiting a Rich man in time of his sicknes VVHat resorting to His house by kinâ—red friends and Neighbours Hee wants not their compaâ—y Councell or helpe when â—s an honest poore man may lie long enough under 〈◊〉 tedious sicknes and have â—o such Visitants They â—ome for his Goods rather â—hen to doe him any good much like greedy Gleanerâ— when the Corne is cutting downe He makes his wiâ—â— against his will settles his state assures all for the World At last sends for a Preacher who finds him unfitting foâ— God or the World Sicknes and death I seeâ—â— are bold and impartiall Serâ—â—nts The World and wealâ—â— are but poore Baile upoâ— deaths Arrests All meanâ— are nothing when God striâ—â— us The wisdome of the woâ—â— is but an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Heâ—ven The Rich are unwillingâ—â— dye because they know nâ— a better life and want 〈◊〉 to beleeve it Wealth and riches often â—re but Percullisses let downe â—o stoppe the passage through â—he Gate to saluation Rich â—orldlings have Gods Word â—n least and last consideration Soe let God order mee â—hat in all estates I may be â—eady to part with All to â—nioy Him But it is truely â—poaken Oh! How bitter â—s the Remembrance of death â—o a man in his full possessions MEDITATION 37. Vpon Hearing a faire Shippâ— come home Richly laden VVHat dangers 〈◊〉 Poore Vessell hath passed what Rockes Piratâ— Sands Waves and Windeâ— hath it encountred with 〈◊〉 What hunger cold heat anâ— blowes hath she indured 〈◊〉 What a greene tedious â—â—â—knowne moueable way hath shee flowne over What 〈◊〉 world of water hath she plâ—â—â—ed through With whâ—â— strange Nations hath shâ—â— traded And yet what moâ—â— is how often hath shee beenâ— reputed and given for 〈◊〉 â—et safely at length arrived â—ith Drums beating Trumâ—ts sounding Colours disâ—ayed and rich Prizes in â—er GODS Name bee â—â—aysed Every sonne of man comes to and goes out of this world 〈◊〉 a Shippe to Sea What â—â—iseries afflictions calaâ—â—ityes poverty disgrace â—oe encounter them Happy 〈◊〉 he that keepes the Vessell â—f his soule by Patience to â—he End Many split and sinke â—â—me are taken Prisoners â—hers die with hunger All are â—able to Combats and fiery â—rialls More specially I thinke â—f and pray for that Royall Shippe of thine oh Saviourâ— called the All-saints 〈◊〉 the Church militant Which hath beeee long forth hatâ— endured Heauy things 〈◊〉 as I hope shall ere 〈◊〉 put happily into her safe Hâ—â—â—bor of rest and repose VVhat reioycing anâ— gladnes shall there bee 〈◊〉 Her approach which comâ— laden with so many â—â—â—â—â—sands of pure Soules to 〈◊〉 put into that Royall 〈◊〉 change Fetch home thy 〈◊〉 Oh Lord and thy â—â—deemed one with much peopâ—â— Let mee bee any Prize 〈◊〉 her and I shall be rich enâ—â—â—â— Ecclesia Navis est Animae piorum sunt Mercaâ—â— MEDITATION 38. â—n the sight of an Infant fed with Milke it were not for this â—inde of foode the poore â—ant might starue See how 〈◊〉 proportions to all Nouâ—â—â—â—ment sitting there Age. 〈◊〉 quietly you may see 〈◊〉 receive it How kindâ—◠〈◊〉 Nurse giving it How â—grees with his tender Conâ—â—ution and digested fits him 〈◊〉 stronger diet How doth Oh God 〈◊〉 Heavenly Wisedome â—peare in giving us sincere â—â—ilke out of thy Heavenly word While we are 〈◊〉 in Christ how meekely 〈◊〉 the thriving Child in 〈◊〉 receive it which is able 〈◊〉 save his soule How lovinâ—ly doe thy faithfull Miâ—â—sters feed him with it 〈◊〉 being rightly received makâ—â—â— him grow up unto the pâ—â—fect stature of a Man 〈◊〉 Christ. God is carefull to provide food for mans 〈◊〉 The Preacher ought to be â—â—â—ligent in the distribution 〈◊〉 it and the hearer ought 〈◊〉 be constant in the receipt 〈◊〉 it Children that will not â—â—â—ceive Milke eyther sicke◠〈◊〉 die or else prove Dwarfâ—â— Seeing Lord it is uncomeâ—y unnaturall alwaies to be 〈◊〉 Child ever learning but â—ever comming to perfection Let mee so receive thy Word that I may grow from strength to strength â—nd from virtue to virâ—ue They are unnaturall and â—â—nfiting Nurses who eyther doe not give Children Milke at all or else adulterated and sophisticated with many dangerous Ingredients to hinder their growth The first are careles and unlearned Ministers the second are superstitious and â—dolatrous false Teachers who presumptuously mixâ—â— their humaine Traditions tâ— Gods Word hindring thâ— growth and encrease 〈◊〉 Gods Church Gods Word admits 〈◊〉 mixture it 's desperate boldâ—nes eyther to withhold it 〈◊〉 to adde to it being first 〈◊〉 necessary secondly so perfect in its nature Both wilâ— undergoe that heavy curse of God the one for Substraction the other for Addition MEDITATION 39. Vpon the sight of the Moone THis Creature is now in the full lustre in the reâ—olution of a few daies how is the beautifull light of â—t diminished because
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
that place is not priviledged here This Mixture is tolerable as long as the Master permits it The best Wheat may be fanned but yet there will some Chaffe be amongst it O Lord thy skill and diligence is admirable in the Managing of that of spirituall Garden the Church Thy Word which is the seed is good and pure thy Ministers which are the true Labourers are watchfull and carefull over it Yet the purest Congregation is enterlac't and mixt with Hypocrites It was not that Heavenly Iury of Apostles that was free from a Iudas I pray God I may truely and faithfully discharge my duty And leave the successe and end to the wise will of my Lord and Master Gods Congregation is no more to bee forsaken for Hypocrites being in it then a wedge of fine Gold is for having two or three graines of drosse in it MEDITATION 44. Vpon Fire THere are five speciall gifts that make this Instrument admirable Heate Light Purity his nature of Ascending and Consuming If wee come too neere it it will prejudice us if wee stand too farre from it it will not benefit us A wise Mediocrity is the profitablest station I doe lively Oh God in this see and acknowledge thy heavenly spirit of trueth it is that good Spirit that enlightens our understandings that by his power and Energy â—eats our Affections who by his onely Purity and Sanctity cleanses our Soules and Bodies making them fit Temples for Himselfe and Peculiar Vessels for his owne use who by his worth teaches vs to set our Affections and Soules not on Things below Temporary Worldly and such as are subject to sence and corruption but to mount Higher and to seeke those Things which are Aboue who doth expell and drive out of our Soules all â—infull lusts and rebellious corruptions Learne mee O God Humility not with too too bold a Presumption to pry into thy Closet of Divine and reserved Secrets and withall giue mee that care and wisedome to frequent those spirituall exercises for as the first is forbidden rashnes so the other is forbidden sloath and negligence Lord let me alwaies have a Coale of this Fire in the House of my soule to warme me by in the coldest day of Affliction and let mee ever have a vigilant care that I suffer it not to be quenched or extinguished Ignis hic Fovendus MEDITATION 45. Vpon the sight of a poore man Begging HEe makes the High way the place of his gaines his Rags and Soares the Orators of his necessity and the induction for mens charity Oftentimes Petitionates some Nobleman by relation of his long suites in Law or of his losses by the casualty of Fire or Water or that hee is destitute of Friends and Meanes and so findes Reliefe Compassion Cloathing What a good Policy is this for our poore and miserable soules Iesus Christ in his Word in his Sacraments and Church is the road way of our gaines Our sicke and distressed Soules and Consciences ouâ— wounded and broken Spirits are the Sores and ulcers which moue us to begge and cry out for mercy which also are the onely and best meanes to get thy Pity favour compassion Prayers are our Petitions to turne away the Rigour of thy Law and the Fire of thy Iustice. Shew thy mercy Oh Lord and Saviour or wee are wretched No Friends or meanes but thy Selfe Merits Pardons Indulgences Puâ—gatory Pilgrimage Supererrogations have no force or virtue Lend us thy Roabes of Righteousnes to adorne us Thy selfe to cherish us so our Persons and Prayers shall bee accepted otherwise thou mayst goe by us and we never the better Lord make us common and â—arnest Beggars at thy Doore of Mercy so wee need not bee ashamed of thy Gifts nor of this Profession MEDITATION 46. â—pon the sight of a Frontiere Garrison VVHat care provision policy and guarâ—ing is in this place What â—alles Moates Halfeâ—oons Horne workes Drawâ—idges Ramparts and Palliâ—does do I behold to secure â—emselues within from the â—olence of a threatning foe â—thout How fitly doth this obiect â—arne me to Barricadoe my â—ule from all the entrances â—â—d approaches of my bloody â—â—d spirituall Aduersaries those Out-guards and forâ— lorne Sconces of my Eyeâ— Eares Words and Actioâ— are to bee well lookt too and that priuy passage of mâ— thoughts must be warily kepâ— for vsually the Enemie wiâ— be Vnder-mining that Placâ— or else closely in the Nighâ— of ignorance will enter thâ— too too weake Passage Sâ— I must looke that my wilâ— judgment Memory affeâ—tions and understanding bâ— alwayes ready prest for thâ— Holy performance of sanctifiâ— duties Bee thou alwayes 〈◊〉 Lord the Commandeire waâ— thou the Round and gâ— Orders to mee how I shâ— â—atch so I neede not feare â—y Surprisall nor Onslaught 〈◊〉 thou who never sleepest â—kest upon Thee to be the â—ouernour in the little Citty â—f my soule and except thou â—ou doest keepe it all my â—atching will be in vaine MEDITATION 47. â—pon a King and Traytors â—He Law apprehends Arraignes Conuicts and â—ondemnes these Malefacâ—rs They not onely loose â—eir owne lives and honours â—t disgrace and overthrow â—eir Children the King may of mercy power free loâ— and his princely Prerogatâ— save or execute Some 〈◊〉 or None Yet the Offendorsâ— themselues without Plea Eâ—cuse or Merit It 's just the case of 〈◊〉 by Nature God by his Laâ— Iustice Severity may 〈◊〉 could condemne us we aâ— Vnable undeseruing withoâ— excuse It 's therefore Oâ— Heavenly Father thy mercâ— and free lovâ— to save Any oâ— All when as thou Iusâ— mightest have destroy'd 〈◊〉 good God grant me Pardon royall for all my Reâ—bellions and seale it I bâ—â—seech The with the Blood 〈◊〉 Iesus Christ. MEDITATION 48. Vpon the Angels â—Hese Creatures are agile Powerfull All perfect â—d good by Creation difâ—ent by sinne Their Nature â—umber Imployment show â—e Mercy Iustice Power â—â—d VVisedome of their â—reator Their imployment â—owes the Iust wages of Oâ—dience Pride their numâ—r what a Large and Royal â—ourt Heaven is and what a â—st prison Hell is Their Ofâ—e proves that the Righteous â—e alwaies well guarded with â—eruants and Defenders and â—at the wicked are alwayes vext with tormenting Exeâ—â—tioners Let me Oh God â—â—ware of sinne which maâ— Angels Divels Thou diâ—dest punish it in these â—â—verely wilt not Allow it any My Calling gives 〈◊〉 the same Name let me 〈◊〉 found faithfull in it lest loose Honor and life 〈◊〉 and Men are the chiefe 〈◊〉 thy workes for Mercy 〈◊〉 Iustice. They both are the 〈◊〉 and the worst of all thy Crâ—â—tures I may learne 〈◊〉 these what I had beene 〈◊〉 I must not be and what shall be Corruptio Optimi pâ—ssima MEDITATION 49. Of a Physitian GOD hath made him a fit Instrument for Health â—â—perience Knowledge and â—â—thfulnes warrant and â—ommend him The disâ—ed must receive his Preâ—iptions with Preparation Approbation Thankesgiuing here 's little hope of any 〈◊〉 without him These 〈◊〉 adde Efficacy to his Medicines Some
neglect the 〈◊〉 others the second some All. So they justly groane â—nd greive under a continuâ—â— sicknes It 's no otherwise with 〈◊〉 and our Soules Hee 〈◊〉 sent Iesus Christ the Authâ—â— of our Spirituall Healtâ— his Knowledge Experience 〈◊〉 faithfulnes are wonderful His Prescriptions are all wâ—â—rantable and Soueraigâ—â— Many have Vlcerated Coâ—â—sciences and soules deepe 〈◊〉 a Spirituall Consumptioâ— because they will not râ—â—ceive this onely Restoratiâ—â— I hold it best to subscribâ— to thy Directions for Purgâ— Potion or diet my Râ—â—covery is not to be doubteâ— if I follow thy Aduise Hâ—â—ouely Remedies all shakinâ— Agues of wavering Consciâ—ences Burning Feavers 〈◊〉 â—â—nfull Lust. All Consumpâ—ions of Faith and zeale and All the swellings and rising â—f the Lights to Pride or â—aine Ambition Oh good â—amaritan dwell in the â—ttle House of my soule 〈◊〉 I shall be purg'd Cured â—nd Comforted at all times 〈◊〉 All diseases MEDITATION 50. Vpon a Soldier See in these Professors a dangerous Mixture some 〈◊〉 march in the same Army whose Hearts are with their â—rethrens Enemies And as Opportunity serues Runne â—â—way mutineere or 〈◊〉 absolute Cowards upon 〈◊〉 of Pike or any great seruice Yet some there are 〈◊〉 deserue Commendations 〈◊〉 their qualification of Obâ—â—dience Courage Patience watâ—â—fulnes and Constancy It hath beene alwayes 〈◊〉 Oh Lord in the Spiritâ—â—all Army some Israeliâ—â— have their Hearts with 〈◊〉 Lords of the Philistines 〈◊〉 â—ayly Runne away froâ— Gods Garrison the Churcâ— They goe out from us bâ—â—cause they were not of us Oâ—thers turne Rebels to Iesâ—â— Christ his Kingdome with Nolumus Hunc Regnare anâ— â—housands are faint-harted â—nd white liverd though the â—ause be good and God hath promis'd to defend it They are thy Faithfull and Elect O God that undergoe the Heat of the day I beseech Thee qualifie me with parts Requisite and then I feare not the faces nor forces of those Goliahâ—like Enemies I am sure I shall have some trew Comrades to goe with me and some to follow me The Lord Generall is march'd before with a strong Regiment He hath and will for ever Triumph I doubt not to have a share of Comfort with him as well as of Bâ—owes for him MEDITATION 40. Vpon seing a Man looking upon the Sunne with his Eyes Immediately THis mans Iudgment is Erroneous because his Perspectiue deceives him he Concludes the Sunne to be noe greater then it doth Appeare to his Eye He may as well conclude that it doth not move because he perceives It not The Height of it from the Earth the weaknes of his Sence and the Greatnes of It's Light makes this confusion in his Iudgment It 's no otherwiâ—e in the spirituall Vision the Naturall Man perceives not the Greatnes and Glory of that Sunne of Righteousnes The state of Glory is not to be seene with the Eye of Sence or Reason Spirituall Obiects must bee Spiritually discerned He that will Rightly and Effectually behold Thee Oh Saviour must have the Prospective of Faith The Mystery of thy Conception Incarnation Resurrection and Ascension are so high above Nature That Flesh and Blood cannot attaine unto them Such Knowledge is too deepe for the meere Naturalist In beholding these deepe Points Let me put out the Eye of Reason and open the Eye of faith Oh Lord give me such an Instrument so I shall neither faile in my Expectation nor bee falsified about the Obiect For Faith drawes firme Conclusions MEDITATION 52. Vpon seeing a Tent Pitcht up and suddenly Removed HOw fit this Instrument is for motion when as great Howses are Burthenous and are of that nature they they cannot bee our Companions in any sodaine extremities This I see is of that ease and yet convenient enough for a Covering That a man may carry it all day at his backe like a Snayle In cases of sodaine necessity the Tent is the better house I had rather have a Tent and escape the danger of a Pursuing Enemy then a faire great House and my life taken away in it Believe it Riches and this worldly Pompe have the greater Inconveniences He that hath least of this worldly Goods hath the fewer feares Feriunt Summos fulmina Montes Give me a poore Life with safety rather then Riches with such hazards Let me never looke for a long stay of certainty here but alwaies so live as expecting every moment a removeall from hence Militia est vita hominis super terram MEDITATION 53. Vpon the covetous Rich Mâ—n Luk. 12. 16 17 18 19 20. HOw full of care was this Earth-worme yet how secure how foolish What a base sinne is that which makes men so greedy and so restles in getting wealth and being gotten debars the Master of the Right or of any good Vse of it while he will not part with his 〈◊〉 hee must part with his 〈◊〉 And when hee thinkes to gaine the World he must 〈◊〉 it While hee is making â—his Resolutions hee is forc't to his Dissolution before hee can Build or Enlarge his Barnes he must passe to his Grave He basely seekes to hoard â—p that which hee should have distributed what faire Opportunities doth a rich Covetous man loose Many may and shall smart for having so 〈◊〉 lent to them and they noâ— lending any to any The possession gives not the master happines so much as the distribution The oneâ—y way to gaine Eternalâ— is to passe away Temâ—â—â—ls The certainty of death and the uncertainty of the time is and ought to bee a great Motive to weane us all from covetousnesse MEDITATION 54. Vpon the sight of a Pismire I See greater Creatures that may learne of this to get their owne living some reasonable Ones scarce get it so diligently and honestly as this contemptible Worme It labours while a faire opportunity is offered Her worke is not to prejudice others by Oppression or Extortion meerely for sustentation against harder times and for the well being of her selfe and her necessary Family A necessary direction for all Sluggards and Spend thrifts who may goe to her and heare Lectures of Diligence and Providence wisely discoursd of The first shee teaches to get his owne Bread and not to live by unlawfull meanes The second she tutors to provide for his Wife and Children and to have something reseru'd for a rainy Day of Sicknes of Adversity or both As I see providence in this Creature so I observe a society with Order There are no Private or Domestique quarrels practised amongst them Nature hath setled peace and concord in their Coâ—fines Privat Contentions are a continuall dropping to a Family which may prove an unhappy overflowing tempest to the Republique Abrahams advice is worth Imitation Let there bee no contention betweene thee and mee or thy Shepheards and mine For we are Brethren Vnity crownes Fraternity Divisions are the bane of the strongest Societies civill wars made potent Rome a Cripple an house divided against it selfe is as when the Head wounds the Heart or the Hand both It was deplored
mollified by thy mercy and terrified by thy judgments that thou mayest employ it in some service for the glory of thy Name the example of others and the comfort of it at that great day of Reckonings MEDITATION 31. Vpon the ill and negligent Servant Mat. 2â— 27. HE ought to have put his Masters money to the Exchangers but 〈…〉 Why not he labouring as well as his two other fellow servants Where was he priviledged to bee idle while the others were working why not he performing his duty though others were careles he shall answer for himselfe It 's dangerous sinning by example or patterne of others but this man sinned against precept and without patterne and I feare hath â—olly made himselfe a Patâ—erne and Example to others â—o sinne by It is bad to followâ— â—ickednes but it 's damnaâ—le Impiety to lead others That seemes to be one aggraâ—ation of Ieroboams wickedâ—es That he made Israel sin â—hat excuse can this idle â—oule make will hee plead â—â—norance or impotency not 〈◊〉 His conscience galls him â—ere what then was it a â—spitious feare of loosing he â—ew this way of managing 〈◊〉 was the onely warrantable 〈◊〉 advantagious course this as one principall end why 〈◊〉 had it bestowed on him 〈◊〉 see how impudent hee is in a lye to his masters face I knew thou wast an hard man c. While hee is ashamed to father his 〈◊〉 himselfe he villanously seekes to disgrace his Lord. I see thus much that many a wicked and ungodly wretch may be under a good master VVithall that many 〈◊〉 wicked man hath had fairâ— means of saluation lent himâ— The only way to bee crowâ—â— hereafter is to be Diligenâ— here It is not the enioyinâ— of the meanes but the righâ— employing them that givâ—â— Happines I may read oâ— Lecture to my selfe and 〈◊〉 other Ministers and One 〈◊〉 Gods people That the rigâ—â— â—nd constant excercising my â—alling is best in the Royall Exchange The Church That those which are Gods â—actors for soules must imploy â—hemselues in this place And for the people that â—he only thing that will give â—ontent to their conscience â—nd that will bee approved â—f GOD is to turne there Talent of Hearing into â—oing MEDITATION 32. â—pon the Soldiers that watcht the Sepulchre of our Saviour VVHat a stirre is here on all sides The Priests the elders and Sâ—â—diers all plotting to shaâ—â— themselues The first foâ—â—lish in their Commandeâ— the second Corrupters 〈◊〉 base by bribes of money 〈◊〉 third careles suborned uâ—â—on so high a point of sâ—â—uice What a folly was 〈◊〉 to watch him who did 〈◊〉 them see how greedy thâ—â— were of monyes these 〈◊〉 spoake words against theâ—â— owne lives what Watch-mâ—â— and sleepe and upon theâ—â— guard at any time is puâ—â—shable by death much mâ—â— upon such a case as this waâ— Yet further All of them well there Commaundeire the Soldiers and yet moâ— â—his for to colour other mens â—â—lts Nulla sides pictasqueâ—is qui castra sequuntur But will they say it was a â—ge Summe It Enriched theÌ„ 〈◊〉 The baser they were that 〈◊〉 it and they onely the â—her lyers gaines cannot supâ—nt a heart resolued upon â—euth ill do those become â—oses chaire who would â—nder the virtue of Christs â—â—surrection What they will urge yet â—â—at they were Soldiers and 〈◊〉 but an Ideot would reâ—â—se such an offered Prize 〈◊〉 had they beene such â—â—deed they would have disâ—ined unfaithfulnesse and 〈◊〉 for the receiving of gains It may be the easier admâ—â—ted if it neyther doth pâ—â—iudice faith trueth conscienâ— nor the life of any but thâ— receiving is liable to 〈◊〉 It 's a part of Iudas to 〈◊〉 all these for money 〈◊〉 what effected this there â—â—orned untrueth did it weaâ—â— or overthrow the fame of 〈◊〉 Saviours Resurrection noâ— noe the Sepulchre Tâ—â— great stone the Seale 〈◊〉 the Watch could hold himâ—â— minute beyond his timâ— the third day shall 〈◊〉 him glorious maugre all 〈◊〉 malice God will get 〈◊〉 glory even by the actioâ— wicked men But how many hathâ— wages of unrighteousnes corrupted and spurd on to bad seruices Bribes make wise men purblind shipwracke Conâ—cience and truth It 's a cleare case for the Conscience that Rewards are not to be taken â—hen when Gods glory and â—ruth must be declared Yet seldome hath it beene knowne that wicked men have wanted Assistants for â—here worst intentions Liars â—re well furnished for the â—ost part with Excuses Supâ—lanters of trueth as they are â—olyticians so they are well â—tored with Instruments Reâ—ellion seldome marches withâ—ut Complices The Execraâ—lest murthers as they have had their Plotters so they have found Vndertakers foâ— the Execution Lord I beseech theâ—â— keepe mee from withholâ—ding the trueth in a lyeâ— Let not any gaine seducâ— or draw mee to conceal what I am bound to makâ— knowne Let mee learne 〈◊〉 prize truth more then wealtâ— and to speake trueth thougâ— I should loose by it Thâ—â— man paies deare for gold whâ—â— sels himselfe to damnatiâ—â— to purchase It. MEDITATION 33. â—â—on the Aethiopian Eunuch converted by Philip. THis noble Courtier tooke good paines to take so â—ng a journey to goe to â—hurch and it did please God to reward him well goâ—ng Home-wards The Church â—s the most likely place to be â—lessed in He made the reaâ—ing of the Scriptures as a â—leasant History though â—he virtue and the mysticall meaning was as yet hid from him Hee was neither idle â—or ill-imployed in his Iourâ—ney Reading is commendable especialy of such thingâ— as may make for the bettâ—â—ring of vs. Vpon this 〈◊〉 how God salutes Him witâ— an Occasionall wing'd preâ—â—cher God knowes the Opportuâ—â—nities to worke vpon vs. Philip must ioyne to him thaâ— he may be ioynd to God I read not that this Great Lord Treasurer in his Coacâ— disliked this Preachers comming nor yet the seeming bold question that hee propounded I see in this Religiously affected Noble-man good Desires and good Motions to know and also God seconding his pious Endeauors and â—orkes his happy conversiâ—n It 's no small blessing to â—â—joy the company of a faithâ—â—ll Preacher Wee cannot â—â—ppose what great Things God may bring to passe by â—hese too much despised Emâ—assadors It 's not every one that can â—xpound Scripture aright But â—â—ere was one that rightly diâ—ided and applyed the word of Trueth and see the opeâ—ation of one Sermon preacht â—ffectually God send every true Beâ—eiver such a man to meete him and bid him deliver his Heart to God these two met well and parted better Their salutation ended in salvation Let mee upon 〈◊〉 doubts light upon such 〈◊〉 Expositor and bee storeâ— with such a Commentary MEDITATION 34. Vpon seeing a Bird caught iâ— a Snare HOw Agile sweetlâ— framd beautifull anâ— Pleasant was thiâ— prety Quirrister before 〈◊〉 was thus captived now hoâ— heavy mourning and disconâ—late is it having not onelâ— lost her freedome but eâ—â—pos'd her selfe to open â—â—struction The use of liberty