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
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
rotten at the soule May I ever professe the power of godlines not strive onely to hold the forme of it Reall performances of good duties are that which God looks for not fained and counterfeit seemings the one are but high clouds without water the other Welâ— full of lively springs Giveâ— me an humble heart full of grace so I shall be satisfieâ— when they shall be emptieâ— and shall have a sure corner-stone when they shall moulder to rottenes Respicit Deus Humiles reijciâ— Superbos MEDITATION 20. Vpon the sight of a Butcher killing a Lambe I Cannot but thinke oâ— that saying of St. Paulâ— The creature doth groane under the bondage of corruption How meekly and patiently It submits to the Knife At sight of this I may say Ecâ—e Agnus Dei who so quietly suffered all the iniuries offered him as a sheepe before the shearer so opened he not his mouth His adversaries were not so violent and eager in their thirsting for his life as hee was ready and willing to lay it downe and whereas they thought to conquer him by malice hee did conquer them by meeknes and mercy How different was thy desire from theirs Thou O Saviour camest to give them all eternall life and they hunted with bloody wils to take away life from thee I see also the lot share of all thy holy ones They are Tanquam oves and Agnelli They are but counted as sheepe for the slaughter Oh Butcherly and bloody world will not the blood of that One satisfie thy madnesse must thou needs swim in the blood of his poore members also persecution even to death is the portion of Gods children The head hath suffered and 〈◊〉 must all looke to follow all that will live godly in Iesus Christ must suffer persecution Oh God learne mee courage and chearefulnes in all tryals for thy name sake for I know this if I suffer with thee here I shall reioyce with thee hereâ—fter Per Crucem Itur ad gloriam MEDITATION 21. â—pon a Doore turning upon his Hinges THis is contented with its owne motion It turnes â—ackwards and forwards conâ—tantly sometime for want of Oyle it skreikes and makes â—n unpleasant noyse but it will not bee gotten of from â—hat motion without violence In this see the sinner Habituated and accustomed unto evill courses can the Blackâ—ore change his colour or the Leopard his spots then may he that is accustomed to evill doe well How he winds himselfe from one sinne to another but ends in the saâ—â— Center Sometimes weaâ—â— with the motion in one wicâ—kednes he turnes to another but his whole life is nothing else but a gally-mophrey of 〈◊〉 sinnes he moves as in a circle from ill desires to covetousnes so to usury so on to oppression then to exactionâ— then to grinding the faces of the poore and at last eates up Gods people as if he would eate bread His remoueals are but from one evill to a worse and dies in the highest straine of all impiety But perhaps his conscience now and then gals him with horror Then Satan oyles him with some new pleasure or profit and 〈◊〉 keepes him eyther as fast â—ound or faster then before â—here is little or no hopes 〈◊〉 his ceasing unlesse it bee 〈◊〉 the strong Hammer of â—ods Word preacht home 〈◊〉 his conscience Let me Oh â—od hate and leave all sinne â—ast I be too soone accustomed 〈◊〉 any I pray heartily that â—ne may bind themselves Apprentises to that unlawfull â—rade Consuetâ—do altera Natura MEDITATION 26. â—pon the sight of a Sword THis defends our persons 〈◊〉 and offends our Enemies use makes it bright Vpâ—â— some occasions the scabbeâ— is either the best or worst plaâ—â— for it It 's terrible in 〈◊〉 hand of an expert Warriouâ— Many should use it who 〈◊〉 for feare or favour or both 〈◊〉 it rust Three sorts of 〈◊〉 ought to use it discreetly 〈◊〉 publique Magistrate the Sâ—â—dier and the Traveller It â—â—so showes mee the natureâ— that spirituall word of truâ—â— which is the safest Buckâ—â— and sheild for our soules 〈◊〉 bodies in all conflicts 〈◊〉 combats destroyes all 〈◊〉 power and Armadoes of thâ— Prince of darknesse the â—â—ner it is used the more excâ—â—lent it is The mouth of diligent Prophet showes the Energie of it They doe ill â—hat debarre the use of this weapon to Gods people It 's â—ll when 40000. Israelites can scarce have it or use it rightly but it 's worse when the Magistrate will not and when the Prophet cannot handle it Lend me courage Oh my Saviour in my calling and this weapon So I need not feare the malice or multitude faces nor forces of those presumptuous Philistins Teach thou my Hands to Warr and my Fingers to fight then I need not question the conquest If I perish it 's mine owne weakenesse and cowardize not the insuâ—â—ficiency of the Instrument's Diabolus Hostis. Scutum Christus Verbum est Gladius MEDITATION 23. Vpon a virtuous Wife having many Children IT 's not Every mans happines to enjoy such a blessing without fruit how well is it with him that hath good administred to him in such plentifull and rare Models I am perswaded that her husâ—band feares God For she is promised a portion onely to men of that qualification Hee need not feare his Enemies because his Quiver is full of these Arrowes It 's well when goodnesse multiplies such Seed cannot bee sowen too soone nor spring up too fast Sterility is fittest when the wombe is not holy God threatens to give dry breasts and barren wombs as a curse to sinfull and disobedient Husbands Thy Church O Saviour is as this virtuous Matron well stored with Daughters and Olive branches to adorne the Courts of that new Hierusalem in her Husbands Absence how she mournes how lovingly and patiently she desires expects and prayes for his comming how prudently shee governes her family and how carefully doth shee provide for there diet and sustenance And just so it is with thy Syon Thy long absence makes her seeme as a Widow and how earnestly and often hath and doth she pray for thy second comming and I as one of her youngest sonnes doe cry and pray to see my Fathers presence Come Lord Iesus come quickly Ecclesia ut Sponsa Christus Sponsus Math. 25. 5. MEDITATION 24. Vpon the sight of a Gras-hopper WHere doth this Summer singing Souldier take up his quarter in Winter time No man can know from whence he marches nor whither he retreats Thus much we may learne to be obedient to God for here is an Army of potent Souldiers ready furnished to punish where there Lord commands God hath 4. Regiments of such forceable destroiers the Locust the Palmerworme the Canker and the Gras-hopper These have beene alwaies found able and willing to execute judgement having had their Commission But what strength or powâ—â— can reside in these poore litâ—tle Wormes or what weapoâ— are they able to manage asâ— all Egypt and it will tell
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
when Ephraim was against Manasseh and Manasseh against him yet both against Iudah Peace not onely makes a State flourish but also establishes and conâ—firmes it The goodnes of the Creature lies not in the greatnes Wisedome goes not alwaies by strength Many other Creatures read Morality to man this little great Student reads Morality and Divinity I would be loath this litle Harvest-man should condemne me Let me gather food for my soule while I have the Sun of the Gospell So in the daies of scarcenes I shall haue enough MEDITATION 55. Of HEAVEN IT 's Beautifull Large High and Firme God made it a Court for Himselfe Angels and good men There have beene many in it who shall never come into it againe They cast out themselves Eiectione firma It is full of beauty Majesty yet the poorest Peasant may be a priviledged Courtier It 's large to give spacious liberty to the Inhabitants It 's High yet made for the Lowly and Humble firme to consummate the blisse of the godly The beauty of thy Couâ—â— makesâ—mee thinke what an infinit Majesty the Maker of it is of Secondly it puts me in mind of the necessity of my sanctification for no uncleane thing shall come in there Thirdly the glorious happines of thy Elect vessels that shall dwell in it for ever The largnes of it showes that this Earth and my Body are the Prisons of my soule so that I desire to enjoy that spacious liberty The Height and distance of it from the Earth warnes me to begin my journey â—â—ither betimes The firmnes 〈◊〉 it keepes mee from desâ—ire I may the surer finde 〈◊〉 because the Court never 〈◊〉 moves Thy Court O God 〈◊〉 full of Favorites Let me â—entreat thee bee enrolled aâ—ong the rest for One. The â—ay is narrow yet to bee 〈◊〉 If I seeke it as I may 〈◊〉 I ought or as thousands 〈◊〉 done before mee Oh â—ord whom have I in Heaâ—en but Thee and who doe 〈◊〉 desire on Earth in compaâ—â—son of Thee Glorious things are spoken 〈◊〉 Thee thou City of God MEDITATION 56. Vpon the Fish in the Sea HOw long have these creaâ—tures spaciated themâ—selves in this watry World yet come forth not infecteâ— with the saltnes of the placâ— their Bodies are capabâ—â— of it they lodge and 〈◊〉 in it feed in it and 〈◊〉 in it Behold an Admirabâ—â— Patterne for vs from the Sea-faring Inhabitants 〈◊〉 godly man will keepe his Iâ—â—tegrity at all times and 〈◊〉 all places Though it bee great Blessing to have our Lotte and Habitation in Zion yet if it be in Sodome goodnes is not there to be left I shall never approve of his Actions who changes his minde with the places hee passes through to be for the Coule in Rome and Rhemes in Geneva a Praecisian A Lutheran in Dantzick A Protestant in London and an Heathen in Barbary He is not a good man who followes this Mutability These Creatures shall Condemne those then that will Conforme themselues to all sinnes of all places Drunkennes with the Dutch Lust with French Infidelity witâ— the Italian Ambition anâ— cruelty with the Spaniard Treachery with the Moore Witch-craft with the Lapâ—lander Covetousnes with the Iew Malice with the Turke and Hypocrisie at home A Wise Man keepes himselfe free from the sinneâ— of the Times persons and places It is not the placâ— that makes Good or Bad. A Man may bee Good in the Campe and bad in the Church I beseich thee Oh Lord to give mee Circumspection over my Waies so in all places I may retaine goodnes and keepe Piety MEDITATION 57. Vpon Saul sparing Agag and the rich and best of the Booty 1 Sam. 15. HEaven would punish Amaleck with the sword But Earth will pity him with Covetousnes God intends Iustice Saul aimes at Profit Hee lookes not so much upon his Commission to obey it as he seeks Euasions to transgresse it The greatest Princes may faile in their designes when such Generalls are put upon the Execution Actions of the greatest Consequence layd upon the performance of vniust stewards come short of the first â—ntendments Couetousnes is as Bad a fault in a Commaunder as Cowardize The one dare not fulfill his Iniunction the other will not That Pity is Execrable that hinders Heavens Iustice. The Sword is sometimes to be vsed rather then the Scepter There may be time when the Generall in the Feild must be as a Iudge not regarding the beauty wealth or quality of the person but must proceed with Iustice. If God commands the Rule to be Generall â—t's no safe practise to put in Exceptions Gods Edicts need not humane helpes to perfect them The fitest Glosse upon them is Obedience to them This conclusion is firme Heaven commands this or that therefore it 's good beeing good It is to be performed Sauls proceeding in this kind is much like to a Partiall Minister God Commands him to destroy all those spirituall Amalekites sinnes But he onely beates downe the sinnes of poore Men but spares and connives at great Mens faults holding them Prisoners in his heart not willing to Incurre perhaps their Disfavour And all those Men which onely roote out small Corruptions and lesser sinnes from Their soules but let great Ones raigne still either for Profit or Pleasure or both doe falsifie with God as Saul did here Lord I pray thee give me grace to performe what thou Commandest For Obedience is at all times in all things pleasing to Thee Obedientia praestantior Heâ—atombis MEDITATION 45. Vpon his owne Thoughts by way of conclusion IT 's harder I thinke than to be well Imployed not to be imployed at all It is as Toylsome to bee ill Occupied as it is to be Idle I cannot conceive that such an Operative Organ as the soule can want worke It may as well be thought to cease to Bee as not to be labouring Shee is mistresse in such a foule House shee had need alwayes be cleansing she lodges so many guests that it is a continuall worke to place all in Conuenient Roomes Many Thoughts are such Quicke Guests they will bee gone and steale away some good from her unles shee bee wary They are all like Curreirs carrying out and bringing in newes from her to the World and from the World to her They are alwayes in Travaile the soule abounds with them as the Sunne with Moates Wee are borne to Labour and we must performe our Taske As the Thoughts of Man are Many so they are different All are not good nor all bad There is not any thing is blest with such a Library as the soule of Man is Every Obiect within and without reades to her obseruations of Morality and Piety Shee cannot complaine for want of Variety for the whole Vniverse is her study Her thoughts are but her Servants which shee Entertaines or discharges as they please or dislike her I could wish that my thoughts would be tied upon the Quatuor Novissima So they would never be ill Imployed I pray thee O God to set a watch ouer all my thoughts That they may be such onely as may Glorifie Thee Benefit my selfe and Better others and this is my Thought Come Lord Iesus come Quickly MEDITATION 59. Vpon his reading the Occasionall Meditations of the Reverend Doctor Hals Composition IT 's good to have a patterne then it 's a great blessing to stirre up others to good Indeauours I must confesse I had not laboured but by His aduice his Fire made my Coale burne It is as necessary a way for a Christian as I know any and as Beneficiall and pleasant to the soule It 's Lawfull to Imitate any good Action in any One we might else casheire Examples and onely entertaine Precepts but that Magis ducimur Exemplis quam Praeceptis the virtues of our Predecessors had died before this time had they not beene maintained by worthy Imitators It is Blockish stupiditie then to be senseles of embracing such offered benefits It is the easier for the soule to collect something out of euery thing We are all beholding to the Pens that hath writ before us I cannot see how a wise Christian can let any thing passe him without some benefit by it For a good Scholler in Christs Church will reduce most things to Application FINIS * L. Bb. of Exon.