I.

THE Society of Gresham Col­ledge is com­posed of very ^* ingenious and eminent Persons, whose Conver­sation [Page 8] is desirable in ma­ny respects; their endea­vours to improve Arts and Sciences Mechanical and Liberal, their inqui­sition into the works of Nature, may be both de­lightfull and profitable to themselves and others. If this be granted, let us raise our Meditations higher, and consider how advantageous it will be for us to meditate of the God of Nature, to ad­vance his Glory, expres­sing our Love to him by singing his praises while we have a being here, [Page 9] which is the delight and employment of Beatified Souls to all Eternity.

II.

LEt us consider why so many of us so of­ten miscarry in the De­signs and actions of this Life, even when we have most confidence and assu­rance. The Reason is ve­ry obvious: We place too much trust in secon­darie Causes, and in the son of man, whose breath is in his nostrils; but in the beginning of every [Page 10] enterprise neglect to im­plore the Divine assi­stance, and wholly to re­ly upon his Wisdome, with an humble and du­tifull acquiescence in his will, whether he shall please to blast our pur­poses, or to prosper the action, God knowing what is better for us then we do for our selves: If so, we are sure our De­signs and endeavours will be successfull, or we shall have as much reason to be satisfied as if they were, being free from all repining, murmuring [Page 11] thoughts, because we sub­mit to his Providence who is the sole disposer of all persons, actions and times, which is the hap­py priviledge as well as duty of a Christian.

III.

O Lord, I confesse, be­cause I slept unqui­etly the last night, (being troubled with melancho­lick Dreams) and found my body indisposed this morning, I was more dis­composed in my mind, then when I have wilful­ly [Page 12] offended thy Divine Majestie by sinning a­gainst thee; thus sinful­ly preferring the health of my Body before the quiet and tranquillity of my Soul, perishing things before eternal. I beseech God to forgive me this and all other my offen­ces; and, for the time to come, give me grace that I may be but little con­cerned for my Body, ma­king it my great interest (as it ought to be) to take care for the eternal wel­fare of my Soul; which is best secured by a good [Page 13] imployment of my Time and Talent, looking up­on it not onely as the De­sign and businesse of my life, but to be my grea­test pleasure and delight, to doe thee service, in whose service is perfect freedome.

Amen.

IV.

O Lord, how short and momentany is this Life in respect of Eterni­ty! and yet what great care do we take to pro­vide for the things of this Life, as if all our Eterni­ty [Page 14] were here, and not hereafter! However, we must look upon Death, which is natural, and must come, it may be to mor­row, as the greatest Good to us which is to be de­sired, or as the greatest Evil to be feared. Fear it we may, but we can­not avoid it; and there­fore it is in vain to be transported with a foo­lish fear, which disquie­teth our thoughts, but no way secures us from what we fear, but by ar­ming against it, which thus a good Christian [Page 15] ought to do: To arme himself by putting on the Breast-plate of Righ­teousnesse, and flying for Sanctuary to him who hath had victorie over death, by a lively Faith in his Merits: Then the King of Terrors cannot be able to hurt us; but will doe us great service, in giving us a passage to the enjoyment of a blessed Immortality, where we shall enjoy rest and ease and happinesse unspeaka­ble, such as Ear hath not heard, nor Eye hath seen, neither hath it entred into [Page 16] the Heart of man to con­ceive. To which place God of his mercy bring us, for his sake who hath so dearly bought us, our blessed Saviour Christ Jesus.

Amen.

V.

MY Soul and Body are two great Friends, having been Compani­ons many years, and therefore are unwilling to part: But let us consider, Friends are most sad, who fear, when they are par­ting, they shall never [Page 17] meet more. But, O my Soul, 'tis certain at the last day there must be a conjunction between thee and my Body; though you part for a sea­son, yet when you meet again after this life, you shall never part more. Therefore be not deject­ed to separate when the Body dies, which must of necessity be, according to the inevitable decree of Nature, nay of the God of Nature: but be careful so to demean your selves while you both live together here, that [Page 18] you may both part wil­lingly, and meet joyfully, hoping for a blessed Im­mortality; which God of his infinite mercy grant, for Christ Jesus his sake.

Amen.

VI.

IT is said of Plutarch, that he should say of himself, ‘It were better there had never been such a man as Plutarch, then that they should justly report him un­mercifull and unjust.’ It was a worthy saying of [Page 19] an heathen, and might well become the medita­tion of a Christian. There are many who go under the notion and professi­on of Christians; few are really such comparative­ly: but better were it we never were born, then that we should be Chri­stians onely in profession, not in practice, having a Form of Godliness, but denying the Power of it in our lives and conversa­tions: For then we have cause to fear the pro­nouncing of the sad Sen­tence, Go ye cursed, &c. [Page 20] for we have but little hopes of finding Christ our Saviour at our Deaths, if we do not own him for a Sovereign while we live.

VII.

IT is reported in story of a great Politician at Rome, That he made it his whole Design for many years to secure the election of his intimate Friend to the Popedome after the death of the pre­sent Pope, who was ve­ry aged; and having for some considerable time [Page 21] impatiently expected an happy issue to his so much desired hopes, the Pope dies, his Friend succeeds: Now he accounts him­self a happy man; It is but ask and have, of what is within the Pope's power; and this is con­firmed to him by a so­lemn promise from the mouth of his Holinesse. But mark the unhappy issue: Whilst our Politi­cian is considering what places of Honour or Pro­fit will be most gratefull to his Ambitious mind, his Friend the Pope dies [Page 22] too, and he finds all his endeavours are rendred fruitlesse. Upon the news of his death he vainly la­ments his losse, and says it was not in his power to secure himself against such a misfortune. Thus it fares very often with the men of the World, who put their trust and confidence in Princes, and in the Son of man whose breath is in his nostrils. If we wholly rely upon our earthly Friends, when they die, we lose our expectation of what ad­vantage their friendship [Page 23] and kindnesse can afford us: But if we rely upon God, and secure him to be our Friend, he will comfort us when our Friends fail, when they die he can raise us new ones; he will be our Friend when we have most need of him, not onely in our lives, but at our Deaths, and conti­nue so to all eternity. O what an unspeakable ho­nour and happinesse is it to gain God to be our Friend! even the high­est frail man is capable of. It is our greatest Con­cern [Page 24] to make Friendship with the Almighty. Was it not a great honour for Abraham, the Father of the Faithful, to have God to be his Friend, and to be called the Friend of God? I pray God we may have the like felici­ty, that, following Abra­ham's example, we may rest in his bosome: which God of his infinite mercy grant, for Christ Jesus his sake.

Amen.

VIII.

THere was a great contest between A­pelles [Page 25] a famous Painter and another, which should appear the better Artist; and as a trial of skill, Apelles drew Grapes, which were so naturally done, that the Birds pecked at them, sup­posing them to be real Grapes: The other drew onely the lively picture of a Curtain, and bringing it to Apelles for his ap­probation, he was desi­red to draw away the Curtain, that his Picture might be judged of. He then concluded himself the better-Artist; For, [Page 26] says he, Apelles deceived the Birds, but I deceived Apelles. Thus with Art and cunning we may de­ceive birds, beasts, and men, nay our selves; but we cannot deceive God. Let us therefore so be­have our selves in our words, gestures; thoughts, actions, as considering we are alwaies in God's pre­sence, to whom we must be accountable at our Death and at the day of Judgment; and therefore let us not dare to com­mit sin, unlesse we can conceal our actions from his all-seeing Eye.

IX.

I Have heard of a Jury of twelve men, who being asked by the Judg whether the Prisoner at the Barre were Guilty or Not guilty, before the Fore-man could con­veniently make answer, another person who stood by said, Not guilty; to whom the Fore-man loo­king with indignation re­peated his words, Not guilty? adding, I say, my Lord, he is Guilty: but before he expressed [Page 28] the latter, his two first words were recorded ac­cording to Law, and by this mistake the Offender escaped. But at the day of Judgment the Guilty have no advantage by any possibility of a mis­take or accident; for the Judge is infallible and righteous, and the Con­science, which is both Jury and Witnesse, (Con­scientia mille Testes) will certainly deliver true evi­dence, not being decei­ved in the least tittle. At this Barre voluble Orato­rie prevails not, neither [Page 29] can subtile Law-distincti­ons any waies avail; but Judgment shall be given to every one in Righte­ousnesse and in Truth, by him who is Truth it self, and cannot lie; whose mercy we had need im­plore in our lives and at our Deaths, that he may not be severe to mark what is done amisse, but forgive and pardon us for Christ his sake.

X.

THe Dog (in the Fa­ble) having meat in [Page 30] his mouth by the water side, and perceiving the shadow of it reflect (which he erroneously mistook for real flesh) opened his mouth greedily in hopes to get it, and by this means lost the true sub­stance. Thus it fares with many worldly men, to whom God hath given meat in their Mouths, his blessings in a liberal proportion, Eccles. 6. 2. (Riches, wealth and ho­nour, so that he wanteth nothing for his soul of all that he desireth; yet God giveth him not power to [Page 31] eat thereof) but they, not satisfied therewith, seek to increase their wealth per fas & nefas, rave­nously coveting the sha­dow which is vexation and vanity, and neg­lecting to improve their Talents to God's glory and their own good, and by this means lose the true substance, their hopes of eternal welfare.

XI.

A Scholar of Socrates observing that ma­ny of his fellow-Pupills [Page 32] had presented their Ma­ster with great and rich presents, which he was un­capable of doing by rea­son of his poverty, came to Socrates, and told him, he freely gave him what was in his power, Him­self, devoted to his ser­vice. The most accepta­ble Gift to the God of Heaven is our selves, our hearts and affections: My son, give me thy heart, says Solomon. Without this Present all others are vain Oblations, Sacrifices which are an abomination to the Lord: He will de­spise [Page 33] us and our Offe­rings, if they are not ten­dred with an intire, hum­ble, dutiful and obedient heart; which I beseech God to give us, that we may retribute the same to him again.

Amen.

XII.

A Story is told of the same Socrates, that one day being in his School, a Physiognomist came to visit him, and ta­king great remark of his face, plainly averred, that Socrates was guilty of such and such notorious [Page 34] Vices; which Accusati­on his Disciples heard with much impatience, and could hardly forbear striking him, declaring that he was a silly fellow, and that he had done their Master injurie, for what he had said was ve­ry false upon their know­ledge. Socrates interpo­ses, and assures them that what this Artist had de­livered concerning him was well grounded, and therefore they had no such reason to blame him; for (says he) I have a great natural propensity and in­clination [Page 35] to those Crimes, which certainly would have had a great predo­minancy over me, had not my Reason and my Phi­losophie prevailed over them, which was no small difficulty. Thanks be gi­ven to Almighty God for his restraining Grace, that we have not been actually guilty of those sins to which our particu­lar natures do so much incline us; that every sin­gle offence hath not been the unhappy parent of many more: and this is wholly to be imputed to [Page 36] God's goodnesse to us; for our resolutions may fail us of doing good and avoiding evil, our Rea­son may be blinded and deceived, Philosophie, both as to the Theorie and as to the Practick part, may be vain and un­profitable: but if we are indued with God's Grace, this cannot fail us. He giveth us to will and to doe of his good pleasure; but the more we rely up­on him, and pray for his blessed assistance, the su­rer we are to find the happy influence and be­nefit [Page 37] of his good Spirit, which will teach us to walk holily, penitently, soberly, not as fools, but as wise, redeeming the time, because the daies are e­vill.

XIII.

IT was said of a good man, that he should confesse he had been un­done unlesse he had been undone; meaning, that if God had not awakened his Conscience with tem­poral losses and afflicti­ons, and caused him to look into himself, Pro­sperity [Page 38] and inconsiderati­on had swallowed him up. God many times grants our requests in de­nying of them, when to his Majestie these appear inconsistent with his Glo­ry and our Good; for he onely knows what is best for us. In a prosperous condition we seldome take up the complaint of that good Heathen, who sadly said, O Amici, di­em perdidi! O my friends, I have lost a day! be­cause he could not call to mind any good he had done that day; but lose [Page 39] day after day for many years together, untill at last we have not a day left to repent in, though many a misspent day to repent of; and then we must know, though true Repentance is never too late, yet late Repentance is seldome true.

XIV.

ALL Societies and Compaines of men, as well Merchants as o­thers, who are sober, in­dustirous, wise and well-governed, conduce much [Page 40] to the advantage and be­nefit of that Kingdome or Common-wealth in which they live; Rich Merchants make a Rich Kingdome: But let the great Traders have a care, lest, while they inrich themselves with worldly Treasure, they neglect to labour after the gaining eternal Riches. If so, at the last they will be ac­counted unwise Mer­chants, who have been guilty of a foolish Ex­change, losing their own Souls for drosse and pe­rishing dung. For what [Page 41] shall a man give in ex­change of his Soul? Lose that, and lose all. It was the saying of a pious Mi­nister (M^r Dod) that ‘no man was undone untill he was damned.’ Losse of temporal Goods, Li­berty, nay Life it self, may be gain to us, if we suffer for Conscience sake, ta­king up Christ's crosse: But he is lost without Redemption who loseth his Soul.

XV.

IT is a constant custome among Merchants at [Page 42] Sea, that when they ap­prehend their Ship much indangered by a violent Storm, for fear their Ship should be overladen, and that the Goods in her should occasion the sink­ing, they fling them over­board, hoping by this means to preserve their Ship, and, what is more precious, the Lives of the Mariners and Passengers. I wish we were as spiri­tually wise, that we had a discerning spirit when our Souls are in danger of being overset by the wealth and cares and plea­sures [Page 43] of this World; that we may be more willing then the Merchant at sea to part with these earth­ly Goods, lest they should indanger the sinking our Souls in the bottomlesse pit of perdition. I pray God we may make a just distinction between Earthly and Heavenly Riches, momentany and eternal; that we may esteem Godlinesse the greatest gain, and not make gain of the preten­sion of Godlinesse.

Amen.

XVI.

IT is reported of the Primitive Christians, that when by a strict E­dict of an Emperor they were prohibited to meet and assemble together in their publick Worship and Devotions, they o­beyed the Command: Though they were trou­bled at the Imposition, yet they esteemed it their Duty to obey the Au­thority God had set over them in all things where­in they did no violence [Page 45] to their Consciences; which in this they were free from, for they were still allowed to serve God in their private houses and retirements. This Li­berty ought to satisfie the Dissenters from the Church of England, in case no other shall be per­mitted them by the Su­preme Authority: for though I have been and shall alwaies be willing to promote, so far as lawfully I may, Indulgence to all honest peaceable men of what Perswasion so ever, so farre as is consistent [Page 46] with publick safety; yet untill the King shall be pleased to give libertie for several distinct meetings, it is the Duty, in my opi­nion, of all His Majestie's Subjects, to obey His Proclamations prohibi­ting their Meetings, and most agreeable to Chri­stian Principles.

XVII.

IT is a Poeticall fiction of Erasmus, that he hung, when dead, be­tween Heaven and Hell. There are many men, [Page 47] when alive, appear to hang between Heaven and Hell: Some faint de­sires they have tending towards Heaven; at the same time their evil incli­nations and actions carry them into the paths that lead to Hell and destru­ction: They are long in suspense which way to take, the narrow or the broad path; but by not chusing the first, they must necessarily fall into the last. In the waies of Good­nesse, whose paths are pleasantnesse, non progre­di est regredi, they that [Page 48] proceed not forward must go backward. Many who have had good resoluti­ons may be now in Hell. He that resolves to goe a journey, is never the nea­rer performing it by in­tending it, if he does not go the journey. I pray God give us to will and to doe of his good pleasure.

XVIII.

A Good man should have no other ex­ception against the Short­nesse of our lives but this, that there is so little time for us to enumerate God's Blessings and Providen­ces, [Page 49] and to return him thanks for all his Mer­cies and Benefits which he from time to time so largely and liberally hath bestowed upon us, who deserve not the least of them. It ought not to afflict us that our time is so short to recreate our senses and delight our selves in sensual injoy­ments; for this is a cause of joy: While we live here, either through wil­fulnesse or humane frail­ty, we shall offend God who hath been so graci­ous to us; but the time [Page 50] is at hand, when at the period of our days there will be a period set to our sinning; all Tears shall be wiped from our Eyes, and we shall sin and sor­row no more.

XIX.

IT is said of a wicked man who dies full of years, Diu fuit, non vix­it, He hath been a great while upon the face of the Earth, but he hath not lived at all: for we should onely account that living which is to God­ward; [Page 51] the other being but a dead life, he is dead while he is yet alive. Hap­py are we, if we die to sin, and live to righteous­ness; if we so live in this World, that we may not die eternally, walking with God, truly fearing him, and obediently lo­ving him; not with a ser­vile love, but with a filial; not worshipping him as the Parthians do the De­vil, that he should doe them no hurt, but be­cause the love of Christ constrains us, 2 Cor. 5. 14. for a true Christian [Page 52] loves Christ more then he fears Hell.

XX.

IT is reported of a Flo­rentine, that upon his Death-bed he sent for his Children, and told them, It comforted him very much in his dying condition, that he should leave them rich. He had indeed reason to thank God that he was inabled to leave to them good fortunes, which they might by God's grace imploy to his Glory and [Page 53] their good: but he had much greater cause of re­joycing, if he could true­ly have said, As for me and my familie, we have constantly served the Lord our God: And therefore, my dear Chil­dren, I hope both my self when my life is en­ded, and you all in good time after me, shall be partakers of those joyes which God hath out of his abundant mercy pre­pared for them that love him.

XXI.

IT was the constant ^* Principle and Pra­ctice of the Primitive Christians, to resist their Tyrant-Governors, as well as others, with no other weapons but pre­ces & lacrymae, Prayers and Tears. I wish no o­ther Armes of late years, or at any time, had been made use of against our lawfull Kings: Charles the First of blessed me­mory had not then been murthered before his own [Page 55] Doors, dying the Mar­tyr of his People, and made the more glorious by the infamie of so ma­ny unparallel'd Villanies. All Principles contrary to this of Obedience to Ma­gistrates may be condem­ned as inconsistent with Piety and Policy. With Piety; for the Precepts and Example of our Bles­sed Saviour and his Apo­stles teach us other Doc­trines: with Policy; for if we allow that a Prince is to be resisted in any case, every Factious par­ty who can get armes [Page 56] into their hands will pre­tend that to be the cafe, when-ever they have a mind to incite the Peo­ple to rebel; though as contrary as Light is to Darknesse: for 'tis too ea­sy (as late experience hath demonstrated) to delude the people under specious pretences, and upon this Maxime no Kingdome or Common­wealth is safe.

XXII.

A Painter, who was esteemed a good [Page 57] Artist, being asked why he painted so slowly; he answered, Pingo aeterni­tati, I paint for eternity. If we did consider, our Eternity of happinesse or miserie depends upon the well or ill spending our time here, we should then take greater care of our actions, and not hastily doe amisse.

XXIII.

WE are not natu­rally apt to con­tent our selves here in this World with any one [Page 58] constant place, or the same company: We find no perfect contentment in a­ny of our setled affairs, and therefore we indea­vour to find it in variety; but all in vain: Onely this use we may make of it; Let us consider with our selves, the things of this World may satiate us, cannot satisfie; what appertains to a better life may satisfie us, and not satiate: Therefore being our Souls are of such im­mortal capacities, as not to be contented with nor confined to terrestrial [Page 59] things, let us make it our great design to provide for the eternal Felicity of our Souls.

XXIV.

EDe, bibe, lude; post mortem nulla volup­tas, inquit Epicurus. This is the vulgar Tradi­tion concerning Epicurus; and yet it cannot be pro­ved that he ever said or writ any such thing toti­dem verbis, onely in effect he said it, for he denied the Immortality of the Soul, and consequent­ly [Page 60] every one is by that Position left at liberty to doe as he pleases, si post mortem nulla voluptas. Thus if many of us were to be judged of by our practices, many abomina­ble Principles would be layd to our charge, which in words and outward profession we wholly dis­own and detest. But what a deplorable thing is it, that there should be such contrariety between our Opinions and our Actions, that the latter should give the first the lie, which we account a [Page 61] word of greatest disgrace and reproach to us if gi­ven by another, and yet contentedly and frequent­ly we give it our selves?

XXV.

PRaedicat vivâ voce, qui praedicat vitâ & voce, He preaches with a loud voice, who prea­ches with his Life and Voice. That Minister whose Life is in good measure proportionable to his Doctrine prevails much with his Auditory, and converts many Souls; [Page 62] otherwise the people are apt to say, 'Tis true, he preaches well; but why should I believe him who does not appear to credit himself, for he says one thing and practises ano­ther? And if we condemn this in a Preacher, we must not approve it in our selves. The moral Hea­thens will rise up in judg­ment against us at the great Day, if we shall rely upon a bare Form and outward profession of Godlinesse, but deny the Power of it in our lives and conversations: for [Page 63] to whom much is given, of them much is required. It was a wise saying of a natural Fool when he lay upon his Death-bed, ‘Lord, require no more of me then thou hast given me.’ Let this be remembred to humble the wise men: Many have been the wise sayings of Fools, but not so many as the foolish actions of Wise men.

XXVI.

IT is reported in storie of a great Emperor, [Page 64] who had made large pro­mises, that when his faith was suspected because his Predecessors had broke theirs so frequently, he replied, That if faith and truth were no-where else to be found but in his breast, there they should remain. This I am well assured may without flat­tery be justly applied to our gracious Sovereign CHARLES the Se­cond, whom I beseech God to blesse with a long and happy Reign: His sweet, obliging, mild dis­position is more agreea­ble [Page 65] to the English temper then to any Nation what­soever, our Climate be­ing so justly famed for producing in all Ages so many good-natured peo­ple. What the Emperor said of himself, every one in particular ought to make applicable, and not to follow the Generali­ty, who constantly doe a­misse; and thus argue, Tell not me what vain fashions or customes o­thers follow, how perfi­dious they are in their promises; I will keep my word and doe my du­ty, [Page 66] leaving the successe to the wise Disposer of all things, endeavou­ring to walk unblameably both in the sight of God and men.

XXVII.

IT is reported of the Lacedemonians, that they had this fond Cere­mony at the Death of their Kings, That all, both men and women, man­gled their Foreheads, and in their Lamentations cri­ed out, that their decea­sed King (how wicked so­ever [Page 67] he were) was the best Prince they ever had. In all times there want not some or other who will praise those that are great and in power, gi­ving them high applauses for their Vertues and de­serts, though they be ne­ver so deformed with the Leprosy of Vicious enor­mities: but such servile spirits will be despised by good men; nay, at last, abominated even by those they so unworthily flat­ter; and shall receive one of the Punishments of Liars, which is, Not to [Page 68] be believed when they speak truth.

XXVIII.

HOnesty is the best Policy: it is sim­ple and innocent, like a true Story or Narrative; natural and easy, that needs no defence: and a good Conscience is a con­tinual Feast. He that in all his actions deals plain­ly and honestly, gains such a reputation, that all persons both believe him, and believe well of him; and therefore in all [Page 69] the affairs of the World he meets with many friends and chearful assi­stances; whereas those that have used great arti­fices to deceive and un­dermine are soon found out, seldome trusted. We have an English Proverb to this purpose, Once a Knave, and alwaies sus­pected. If any of the most vertuous, gentlest, mildest and fairest The Fe­male. Sex shall by any act of great Immodesty and Indiscretion expose themselves to the just censure of the World, it [Page 70] will be difficult to reco­ver their fame lost, by after-acts of Sobriety and Modesty; but this should not discourage any to at­tempt it: but the best way is to preserve a good Conscience, which is a Feast prepared for us by the God of Heaven, to be fed on at all times and in all conditions: it is in­troductive of the Peace of God, which is an happi­nesse so great that it pas­seth humane under stan­ding, and is a blessing of a vast magnitude, such as the World can nei­ther [Page 71] give to us, nor take from us when God in mercy has afforded it to us. When a man's ways please God, he makes his very enemies to be at peace with him, so that many times their hearts being turned, they per­form offices of friend­ship and great kindnesse to us.

XXIX.

OUr Christian Chari­ty, which consist­eth partly in forgiving our Enemies, returning good for evil, and partly [Page 72] in giving to all who are the objects of Charity, more especially to those of the houshold of Faith, is not onely a Charity to them, but our selves too. The first part, being de­vested from any vindica­tive spirit, is the most law­full and most politick way of Revenge, the Holy Writ saies, it is an hea­ping Coals of Fire upon their heads; so justly up­braiding them for the in­juries they have done us, that we may have cause to believe (probably spea­king) they will become [Page 73] our Friends: but if not, let us not be discouraged from forgiving them as oft as they offend, as we hope God will forgive us farre greater offences; let us in all things endeavour to doe our Duties, and leave the successe to God. As for the second part of our Charity, Commise­rating and relieving our brethren in distresse, God will reward it plentifully in this World, and in the world to come infinitely, with a Go ye blessed, &c. (as we find in Scripture:) besides the great satisfa­ction [Page 74] which must neces­sarily arise to any good-natur'd man, to be the occasion of doing good, with small Gifts so much to revive and rejoyce the disconsolate spirits of suf­fering persons. The Ita­lian poor man sayes, Sir, doe good to your self, and bestow something on me: and certainly, if truely considered, we doe our­selves more good then those we relieve.

XXX.

IT hath pleased God heavily to afflict my [Page 75] extraordinary Friends, in depriving them of their onely Son. Leves loquun­tur, Ingentes stupent. God intends this as a great trial of the Patience and Piety of the Parents: now God calls upon them to rein their Wills to his readily and contented­ly, without excessive sin­full Lamentation, not to grieve as without hope; they may goe to him, he cannot come to them. Let them consider, Heaven is the best Inheritance. God hath given them his Son, to redeem them from [Page 76] their sins and the just pu­nishment of them; there­fore certainly 'tis their Duty, and I hope and be­lieve it is their Inclinati­ons, not to repine that God hath taken away their Son from the Evil to come. Let them be com­forted, that he died of a natural Disease, not occa­sioned by vicious Disor­der, but departed peni­tently, willingly submit­ting to the Will of God; as I pray we may all doe at all times, both living and dying. All things work for good to those that [Page 77] love God, together, if not singly, every individual thing; yet jointly, if we love God. And because it was the will of the good God, it was better so then if it had been other­wise. All good Christi­ans wisely acquiesce in God's Providence; he knows what is best for us. I hope God may re­store to them his Bles­sings, as he did to his Servant Job, with a great increase: if not, let them remember, the blessed Angels have no Off­spring.

XXXI.

WE can never be e­nough thankfull to God for his Mercies to us, especially for that Great transcendent one, the Mercy of all Mercies, in sending his Son to die for us, to redeem us from the Slavery of Sin, that we may live and not die eternally, that we may live happily here and here­after. In the Obedience of his Commands is great delight: They that are of a contrary opinion, it [Page 79] is because they are unex­perienced in his service, in whose Service is perfect Freedome. For to obey Sin and the Lusts of the Flesh, is the greatest Vas­salage in the world; and he is a greater man who subdues his vile Affecti­ons, then if he were a victorious Conqueror o­ver all the World. For God doth not account of us by our outward Great­ness, but by our inward Goodnesse: All humane Greatnesse (however ido­lized by worldly men) is a Pageantry and a mere [Page 80] Representation acted up­on the Theatre of the World, which quickly disappears, and the Scene si changed and withdrawn when the Play is done. Farther to advance the Mercies of God to us, Let us consider, God might have commanded us to have sacrificed an Isaac, to have lived all the time of our lives in painfull and vexatious Trouble, exercising our selves in Acts contrary to our natural and reasona­ble appetites; and yet af­ter an Obedience to such [Page 81] seeming severe commands for an hundred years or more, if he should give us Heaven at last, we had great reason to be thank­full: But now, on the contrary, he onely com­mands us to live chastly and temperately; not to deceive our Neighbours, but to love them as our selves; to keep up a good report; to endeavour to doe all the good we can, and to refrain from evil; to forgive our Enemies, and not to be of conten­tious natures, but, as much as lies in us, to [Page 82] live peaceably with all men: which Commands if we endeavour to con­form to, it will conduce to a temporall as well as an eternall Felicity. When we digresse from such Rules given us by our great Law-giver, we find sad effects, as conse­quential Punishments of our Disobedience; as, Losse of Reputation, ma­ny ill Casualties and Dis­eases, many times haste­ning our end by vicious Excesses. These Incon­veniences to a rational and considering person [Page 83] were sufficient (if there were no higher) to deterre him from evil practices.

XXXII.

I Being sick, and under some dejection of spi­rit, opening my Bible to see what place I could first light upon which might administer Comfort to me, casually I fixed upon the Sixth of Hosea; the first three verses are these.

1. Come, let us return unto the Lord; for he hath torn, and he will heal us; he hath smitten, and he will bind us up.

[Page 84] 2. After two days he will revive us, the third day he will raise us up, and we shall live in his sight.

3. Then shall we know, if we follow on to know the Lord: his going forth is prepared in the mor­ning, and he shall come unto us as the Rain, as the latter and former Rain unto the Earth.

I am willing to decline Superstition upon all oc­casions, yet think my self obliged to make this use of such a providen­tiall place of Scripture; First, by hearty repen­ting [Page 85] me of my sins past; Secondly, by sincere re­formation for the time to come, desiring to turn from the evil of my ways, to serve the living God, that so long as he spares me life, I may live as in his sight and presence.

XXXIII.
Upon the 29^th day of May.

THis day is an Holi­day, a day of Con­gratulation upon a dou­ble account; First, of the King's Birth, Secondly, of his Restauration. The [Page 86] first was great cause of rejoycing, That so Brave a Prince was born the Heir apparent to three great Kingdomes, and an universal Joy to all good Subjects: He was an high Blessing to the Excellent Monarch his Father, and to his sweet and Pious Consort, Daughter of the Great Henry the IV^th of France. The second was the greatest, That his Ma­jesty, after so much un­just Suffering and Ba­nishment by his Father's Murtherers and his Re­bellious Subjects, should [Page 87] by the miraculous Provi­dence of God Almighty be restored to his own Dominions by the unani­mous Consent of all his Subjects, nemine contra­dicente, without the effu­sion of one drop of bloud. These so transcendent Mercies to so distressed a Nation ought to be had in continual remembrance: Our thankfulnesse to God Almighty and our Ser­ving him ought to be in some measure proportio­nable to our Mercies; nor ought we to provoke him to wrath by our Sins [Page 88] as we have done, which God grant we may repent of from the highest to the lowest, that so God may repent him of the evil of Punishments which our sins have deserved.

Amen.

XXXIV.
If God be for us, who shall be against us?

WHo? Hence learn, If a Question be asked in Scripture, and let fall without an An­swer, it amounts to a Ne­gative. [Page 89] First, let us in­gage in God's Cause, then having the lawfull Authority of his Vice-gerent, who shall be a­gainst us? no man can: It is not in the power of humane policy to oppose or countermine Divine Determinations. They who trust in the arme of Flesh, and in the son of Man whose breath is in his nostrils, are sure to be deceived; they trust to a broken Reed, to a Bul-rush: We ought to look upon men but as God's instruments; if we [Page 90] doe otherwise, we may justly be made the objects of God's wrath and seve­rer punishments. So long as we doe lawfull things, we may hope God is on our side, and expect his protection: out of our Calling, we are out of God's keeping. Qu. But how shall we know God is on our side? Ans. By examining our selves whe­ther we look upon God as our ultimate End in all our actions and designs; if we make all things sub­ordinate to his Glory; if we look upon him as the [Page 91] Well-spring and Foun­tain of Life, Health and Salvation, with a chear­full Christian indifference submitting to his Will, whether he please to blast our actions, or blesse and prosper our purposes; if we have no sinfull impa­tient desire after tem­poral blessings, but upon all occasions endeavour to doe our Duties, and leave the successe to God; if we shall chuse to die rather then deliberately to offend God: These, I say, are signs we are the true Servants of God; [Page 92] and if we be so, then God will be on our side, and then we need not fear what men or Devils can doe against us; we are well guarded, no Bullet in Warrs by Sea or Land can hurt us without God's commission. There is an over-ruling Providence governs all Sublunary things.

XXXV.

IT is a most deplorable thing to consider, that there should be such great Dissensions and Animo­sities [Page 93] amongst Christians, who professe to believe in the same Saviour, and many times about Cir­cumstantials, not Essen­tials or Fundamentals, in Religion, even to a Scan­dal. There are many pi­ous, learned, well-dispo­sed persons, who expresse great zeal and fervency of spirit to reconcile the Differences in Christian Religion, but common­ly meet with a severe fate, (in stead of their de­served Reward) to be abominated, or at least disliked, by all Parties. [Page 94] But we must remem­ber, good men are but men, and transported ma­ny times with ungover­nable passions and hu­mours. Naturally men have a great affection to those of their own Inte­rest and Party, sometimes either not discerning, or conniving at their faults; and too much prejudice to those who differ from them in opinion: though, if we consider calmly and rationally, no man differs more in opinion from me then I do from him, and if I desire he should think [Page 95] charitably of me, I am ob­liged in conscience to doe so of him; unlesse I know by his actions, he pretends Piety to cloak his Rebel­lious and Factious spirit, with a design to disturb the Kingdom's peace, and by violence or Arms to resist the Civil Magi­strate, God's Vice-gerent, or is guilty of some noto­rious Crime: such a man I am bound to detect, and no waies to countenance or protect. It were an happinesse much to be prayed for, that men of several Judgments, whe­ther [Page 96] Episcopal, Presby­terians, Roman Catho­licks, Independents, (and under that notion may be comprehended Anabap­tists, Quakers, and many other new fanatick and infatuated Sects) would more put in practice those Principles of Piety, Cha­rity and Morality, where­in all or most of them a­gree: this would conduce much to Union; for then they would think better one of another, and bear with the frailties of their brethren, (being there is no Perfection in this life) [Page 97] and by a gentle, mild and unpassionate way of ar­guing would sooner con­vince one another of their Errours. Some can suffer better then dispute, who by calm disputation might soon be convinced and re­duced to sobriety of judg­ment. This would, I believe, prevail more then Punishments and Perse­cutions, which so often beget Proselytes, and cre­ate in others tender Com­miserations of such mens sufferings, especially if they be of honest deport­ment and dealing, and of [Page 98] good lives, as many of them are, though such Sufferers may be faulty in neglecting those Conde­scensions and just Com­pliances which (if they rightly consider) they may with a good Con­science expresse towards both Civil and Ecclesi­asticall Governours. But these Dissenters are ready to plead for themselves, ‘What I suffer, it is for my Conscience, it is not out of Faction or a spirit of Contradiction; and therefore in these cases I must obey God, and [Page 99] not Man,’ (which is highly true, when that is the case:) and farther say they, ‘It appears to us an hard case, that we must be under a temptation either to go against our Conscien­ces, or suffer for them: But God's will be done; if we suffer for his sake, we are contented.’

XXXVI.

MEn of several Opini­ons in the World fondly believe that onely those of their Judgments [Page 100] shall be saved, excluding others out of Heaven, who haply may be ad­mitted, when their Cen­surers may be refused for their Uncharitablenesse. The way to Heaven cer­tainly is not so streight in matters of Opinion as Practice; for what will it advantage to be ortho­dox in Opinion, and dis­solute in Life? God will pardon many Errors, where the persons who maintain them intend well and live well, if they do not obstinately and perti­naciously persist in them, [Page 101] but are both willing to retract them, and heartily pray to God to convert them from all their Er­rors and Failings, and to teach and confirm them in all saving Truths. We must all ingenuously con­fesse, that in our tende­rest years those Princi­ples we first receive in our Education take a great impression in us, and are not easily removed; we have an affection for them, study Arguments in their defence, and have many times too great an aversion to the very Per­sons [Page 102] who differ from us, as well as to their Opi­nions: yet certainly, diffe­rence in Judgment ought not to cause strangenesse and difference in Affecti­on. Possibly God may accept of this Plea from many particular persons hereafter; I have endea­voured to serve thee, O Lord, sincerely in the way I was brought up in, which appears to me to be true, otherwise I should with as much zeal have embraced any other Opinion, which I should have been convinced was [Page 103] the truest. We have no warrant in the Word of God to condemn so much as the very Heathens, who were men of good Lives, and many of them of pious, devout Conver­sations, who never heard of Christ, no more then we have to condemn lit­tle infant Children, who are not capable of com­mitting actual sin.

XXXVII.

IT appears strange to me that wicked world­ly men should be accoun­ted [Page 104] wise, whenas in the matters of greatest im­portance they are so care­lesse and remisse, even in the Salvation of their Souls. For all wise men in difficult cases will doe that which is safest: Now to live as believing there is a God, and truly to fear and serve him, is certainly most secure: for though there be many Argu­ments, besides the con­viction of every mans Conscience, to prove there is a God; yet no man can demonstrate the contrary, that's impossi­ble; [Page 105] and if there were none, no person would repent after death that he in his life-time believed there was one: but dis­believing the Deity in his life, he may by that God, whose Essence he durst so impudently deny, be punished in Hell eter­nally.

XXXVIII.

IT is safest and best for us to believe as God in his Word has revea­led to us, and not to be guilty of carnal arguings: [Page 106] as, not to think it reaso­nable that Man should be punished infinitely for fi­nite sinning; or to seem to incline to Origen's Opini­on, (which most would be willing to embrace, if there were any Religious ground for it) That all men at the last day shall be saved, even the very Devils themselves. But thus consider, In this World the wisest men know but in part, and see but in part; in the next World the mist will be taken from our eyes, and we shall see clearly; [Page 107] the most ignorant persons here, shall know more in the other world then the greatest Clerk upon Earth: But here it is our duty to acquiesce in what we suppose is God's will we should believe or pra­ctise; his Will is the high­est Reason, and ought to be esteemed so by us.

XXXIX.

WE account an un­grateful man the worst of men, Ingratum si dixeris, omnia dixeris; and yet we little consider [Page 108] how ungratefull we have been to the God of Heaven, who has given us our Being and Well-being, who hath done such great things for us, by whom we live, and move, and have our be­ing. What great Dan­gers do we daily es [...]ape by his mercy? A Pre­serving Providence is no lesse then a Creating one. What cause have we to be ashamed and repent of our Ingratitude and per­fidious Promises? If we once break a solemn pro­mise and engagement to [Page 109] men, we cannot expect to be trusted any more; and yet how many Pro­mises of more strict and circumspect walking have we broke with the great God of Heaven and earth, either upon our Sick­beds, or upon our recei­ving the blessed Sacra­ment, and many such like serious occasions? How many times have we said, O Lord, spare me yet but this once, and I will live and amend? and when we have recovered, our Vows have fallen off like cords of vanity. How [Page 110] dangerous is such breach of Vows? and how just­ly may we upbraid our­selves for it, abhorring our selves by reason of our Iniquities, and repen­ting in dust and ashes, as holy Job did?

XL.

SUnday is the Lord's day, which ought more particularly to be devoted to God's Service. For though it is our duty in our several Callings every day to serve God, and endeavour to advance [Page 111] his Glory; yet on that day, the Weekly Holy­day, we should not think our own Thoughts, nor do our own Actions, (but what necessity requires:) and therefore 'tis most fit then to refrain from play­ing at Cards, or such Re­creations which may ad­minister Scandal to many good people. If it be a measuring cast, whether any particular thing be lawful or unlawful, 'tis safest and best to resolve on the Negative: for this is an infallible Maxime, They that in all things [Page 112] will do the utmost that is lawfull, will be tempted in many cases to doe that which is unlawfull.

XLI.

VVHen we are tem­pted to any sin, let us say, with Joseph, Shall I doe this wicked­nesse, and sin against God? God forbid. Shall we sin that Grace may abound? God forbid.

XLII.

IN this world as good Christians we are en­gaged in a Spiritual War­fare, the Flesh warring against the Spirit; some­times one prevails, some­times the other. But let us comfort our selves; We fight under Christ's Banner, he is the Captain of our Salvation: and therefore in such a War we may joyfully hope to obtain Victory over the Lusts of the Flesh, by the assistance of God's graci­ous [Page 114] Spirit, if we valiantly contend to the end of our lives, being not weary of well doing; for which we shall reap, if we faint not, the Crown of life. Let us consider, then, how blame-worthy those are, who are so far from con­tending, that they wil­lingly yield; and are so far from Fighting in a good Cause, that they basely deliver themselves up Prisoners without stri­king one stroak; so far from Resisting, that they tempt Temptations to tempt them; in this sup­plying [Page 115] the place of the Great Tempter, the De­vil, untill they are justly given over to a reprobate sense, sinning with delight and greedinesse, drinking Iniquity like water, and living and dying with ob­durate Hearts, and seared Consciences: From which sad Judgment Good Lord deliver us.

Amen.

XLIII.

FRiendship is a noble thing. Worthy Do­ctour Hammond used to say, he pitied him that [Page 116] was destitute of a Friend, as a very unhappy per­son. By conversing with a Friend, and communica­ting our secret affairs to him, our Joyes are by Sympathy increased, and our Griefs lessened. Two dear Friends seem to have one Soul in two Bodies; (they are like Twins, when one dies, the other pines away:) there is but one Propriety between them both, all their Goods are in common.

M^r Herbert worthily says in his Poems,

Some very curious scrupulous persons have made Inquiries whether Friendship between those of different Sexes may be [Page 118] innocent. To this I an­swer affirmatively, with­out the least scruple or dispute: but he that tru­ly values the honour and reputation of his Female Friend will be very cau­tious, lest by any act of his indiscreet affection he should lessen her good opinion in the world; and, as that Learned and Pious Doctour Taylor says in his Tract of Friendship, which is wor­thy the perusing, ‘A man ought to lose much of his Satisfacti­on, rather then she [Page 119] any thing of her Ho­nour.’

XLIV.

NEither the Ambiti­ous nor Covetous man can ever be satisfied; for their thirsty desires after Honour and Wealth increase by their obtai­ning what at present they so greedily covet; like one in a Burning Fever, the giving him Drink does but increase in him a desire still to have more, and his Thirst is but little quenched. He that will [Page 120] not religiously frame his mind to content himself in what-ever station God has placed him, will scarcely be satisfied and easy in any Condition: for if we cannot propor­tion our Fortunes to our Minds, we should our Minds to our Fortunes; rendring thanks to God Almighty, who has done such great things for us: and then we are happy as to this World. To make our Felicity here the more conspicuous, we ought to compare our temporal state to those [Page 121] beneath us, our Inferiors, and not to our Superi­ors.

If goods increase, they are in­creased that eat them, &c. Eccl. 5. 11. If Riches increase, set not your heart up­on them; but look upwards, and say, Vani­ty of vanities, all is vanity and vex­ation of spirit. There is no end of writing ma­ny Books; and much stu­dy is a wearinesse to the flesh. But observe Solo­mon's conclusion, who was best experienced in [Page 122] the Trial of humane De­lights and affairs: Af­ter he had said, There is a season for all things, and that Time and Chance happens alike to all, to the wise as well as foo­lish; and advised all per­sons to make use of God's Blessings with a contented thankful mind, for we know not who shall be after us; then he adds, Fear God, and obey his Commands; for this is the whole Duty of Man.