The spiritual bee, or, A miscellany of scriptural, historical, natural observations and occasional occurencyes applyed in divine meditations by an university pen

THE Spirituall BEE, OR A Miscellany &c. (Book 1)

I.

THERE's a very little Viper at Amyclae (saith Solinus) which is disregarded for its smalness, but hurts the more easily because slighted. And they say of Witches that

they beg and are pleas'd with smal things to be given them; but they thereby procure a power to work what mischief they please on the Donours. The Devil comes often a pleading for some sinnes sub forma pauperis; Is it not a little one? and being listned to, he can improve the smallest grant to his great advantage in our hurt and discomfort. As he represented it to Eve 'twas but tasting an Apple; which prov'd the ruine of Mankind. Therefore when he shooteth this Shaft, let us take it up and retort it on himself again: if he make the smalnesse of the thing a consideration to tempt us to a compliance, let us make use of it to facilitate

our resistance; if it be small to yield to, it is little to resist, and tis easiest to deny Satan in the smallest things, whom we must not gratify in any. So long as we shew no kindnesse to him he can never hurt us: But if we give him the least corner of our soules but to so∣journ in, he will soon litter a whole hellish brood of sins in a small roome, and by an in∣creased force, get an absolute rule. If he have easie admit∣tance at the smalest passe, Gad, behold a Troop comes; as the whole power of an Army may fall in upon a City at a narrow breach. A little spark may be so fewel'd and managed as to set on fire a whole Town. 'Tis therefore an excellent saying

of the son of Syrack, he that despiseth little things, shall pe∣rish by little and little. Let me crush the Cockatrice in the Egge, that I feel not the mor∣tall stinges of the Serpent when engendred; and stran∣gle sin in its Infancy, that the first breath it takes may be likewise the last, and it may expire in the first motions; that though it be conceived, yet it may prove abortive. Happy shal he be, O daughter of Baby∣lon, that thus taketh thy chil∣dren while young, & dasheth them against the stones before they are arrived to a more a∣dult and unresistable growth.

II.

I have sometimes seen a

blazing Comet much outshin∣ing other Starres, and attract∣ing the eyes of men to behold it with wonder; which yet by its decay, and vanishing a∣while after hath appeared to have had no true place among the Starres, but in the lower Regions; to have been no∣thing else but a slimy Mete∣or, and notwithstanding its glaring lustre, secretly to have sent forth vapours of a viru∣lent and malignant nature. How many in our dayes have been seen and gaz'd on with admiration, who have shined with glorious beames, which yet by their fall have at length discover'd themselves to have been Exhalations, only guild∣ed with rays, and counterfeiting

Starres by an exceeding splen∣dour (for often doth the Hy∣pocrite outgoe the Saint in Appearance, as much as he com's short of him in Reali∣ty) Many have had a shining zeal in those exercises of Religion that lye open to the view, and so have gotten and kept up an high esteeme and credit, but not trading on a so∣lid stock, but taking up their Saintships all upon trust, no wonder they prove Bankrupts at last. The foolish Virgins made a great blaze with their Lamps, which yet by their going out appeared to want Oyle. These Falling-starres shall never shine in the Fir∣mament of Heaven. Let all therefore try & assure to them selves

the fixednesse of their station, the consistency of their substance; and making just al∣lowances for that ascititious and imposturous Light, which Interest, Profit, worldly cre∣dit and advantage, slavish fear of God, may have vested them with, examine what re∣main's of what is true and firmly grounded. Let me ne∣ver deceive my self or others with a false Light: I had ra∣ther be a true starre, though the smallest, and shining un∣discern'd (as the Stars in the Milky-way, which cannot be seen without a Galilaeo's Tube) then be the most glori∣ous Comet. Lord, though a spiritual Falling-sicknesse may cast me into a swoune for a

time, yet let it never mortally seize on my vitals.

III.

Justinian the Emperour hav∣ing had his Nose cut off by his Enemies, when he was their prisoner, and afterward recovering his liberty and his Empire, when ever the wipe∣ing off the filth from it, put him in remembrance of the injury, he caused still one of his enemies to be brought before him, and put to death. A holy Revenge would well be thus exercised against Satan; whenever the working of our corruption remindes us of that cursed depravation of our Natures which that Arch-E∣nemy of our salvation was the

Authour of, to slay a Lust and make it fall a sacrifice to the zeal of our indignation; if there be any Agag or Ruling one, let not our eye spare him, but bring him forth and hew him in pieces. This will be, by a spirituall Chymistry to extract an Antidote out of the Viper, to make a soveraigne Treacle of the Scorpions own flesh; to pave our way to heaven with the scul's of our Enemys: in a sense, by a holy guile to make Satan cast out Satan: to turn an overthrow into a victory, and raise a Trophee out of our ruines; to rise by our falling. As Peter could then perfectly conquer his self-confidence when he remembred the sad story of his foul fall in the

Priests hall; and could give a more humble and modest an∣swer when Christ asked him, lovest thou me more then these? Thus St Paul, when he found Satan knocking for entrance, fell a buffeting himself.

IV.

Finding my Friend in a pas∣sion of anger, I gave him a check, and endeavoured by some motives to reduce him to moderation; but I percei∣ved he was the more incens'd and that after the attempts I made to slake & lay his heat, it was become greater then before. Passion is deaf to all advice but what may seem to encourage it; this Wild-Fire

makes that its Fewel, which was intended to quench it, and turn's that into food, which was design'd for Remedy. Wa∣ter cast on the Smith's forge doth the more enflame it, and makes it burn the fiercer: a Torrent is so farre from being restrained by what is set to stop it, that it swel's the high∣er and spread's the farther, Pontem indignatur. To encoun∣ter a man in the boisterousnesse of his passion, is, to enter the combat with such creatures as St Paul fought with at Ephe∣sus; to cast reines on the waves of the Sea when it ra∣geth: and to use rational en∣deavours, is to call a Souldier to Councel in the heat and fury of a Battel. The method

therefore both most kindly and most effectual is, to give place to wrath while the tem∣pest rageth: not to apply our selves to the cure of it in its Paroxysme, not at too great a disadvantage to meet it with reason and counsel when it comes forth armed with fu∣ry and hooded with blindnesse: when the Fire hath got a full conquest, & the flame is out∣ragious, we seek not to quench it with water, and so save the house, but by pulling down the next, make the want of fewel diminish the flame. The violence of Anger is best broken by giving way, and yielding to it, (as a Flint is easiest broken on a Cushion) and time is the best Lenitive to mollify it.

V.

It hath been observ'd, that those who have the longest freedom from diseases & least infested with their assaults, do most hardly escape when a disease once tak's hold of them; Nature being easiest subdued where it hath not been quickned by exercise and opposition: and hence it is that Feavours are generally more pernicious here in Eng∣land then other where in pla∣ces about us, because that di∣sease is lesse familiar to our natures, then to those in our neighbour country's.

Temptations usually are most dangerous where least

frequent, and their assaults most effectual on those who have seldomest experimented them: they are then most to be feared when their power is increased by a strength gathe∣red from long discontinuance, and the edge of our resistance rebated by a long restivenesse: when our shield is laid by, and may have contracted rust, then those fiery darts are with most difficulty repell'd; when our Bow is unbent, and our hand in our bosome, no wonder if our disadvantage be great in the enemy's onset. Hence Satan hath this Stratagem a∣mongst others, not to be fre∣quent in his assaults there, where former Alarmes have excited to care and vigilancy,

and set continual watch and ward: but to attempt entrance rather, where a long quiet hath bred security, and lessen∣ed the power of Defence: where he bestow's his visits seldomest he is least fear'd, and consequently least provi∣ded against. Let me not think my self secure from those temptations with which I have been little exercised, lest I find my self most overpowr∣ed there where I least suspe∣cted Assault, and adde to those Advantages, of which Satan hath otherwise too many over me, that of mine own Secu∣rity.

VI.

I read of an African beast, call∣ed the Dabuh,* 1.1 which they take with Musick; for being charm'd with the sweet soun∣ding of it in his eares, he suffer's his feet the while to be fetter'd; and so his death is the Minstrels pay: And the folly of the Larke is pitti'd by us, which while it playeth with the Feather and stoupeth to the Glasse, is caught in the Fowler's net. Ther's a spiri∣tual charmer which by the pleasing delights and allure∣ments of the world, cast's us into security, and then we are with ease enchain'd in his shackels: a Syren that sing's

us to death. This is that, which hath by sweet and soft conquest enervated the Samp∣sons, overcome the David's, subdued the Solomon's; that, in whose triumphs have been led the most resolved and ge∣nerous spirits, the stoutest and ablest Champions. Do thou (with the wise Graecian) stop thine ear to the Musick of Pleasure, for it is Magick; trust not her flattery's, O my soul, for her kisses are but to betray thee, & there are snares in her smiles: when she fawn's, on thee & windeth about thee, cast off the Viper; in the end she will bite as a Serpent: to relish her sweetnesse is Mor∣tall, for she is the high-way to Death, & if thou affect her

thy face is set towards Hell, and thou art in the road thither. Lord, if I am at any time al∣lur'd into Satans nets, and his bolts are cast over me, do thou knock off my chains, and loose my bands (as thou didst to Paul and Silas) break the gins and deliver me, that my soul may escape as a bird out of the snare of the Fowler.

VII.

Alexander the Great was wont to say of Homer's Heroick Poem, that, it ought to be sung only to a warlike nati∣on, & at the noise of a Trum∣pet, not when it sounds a Re∣treat, but when it call's to the Battel: For it is not for mean

spirits to resent motions of Generosity at the recounting of affairs which have no lesse Difficulty in the Conduct then Beauty in the Discripti∣on. What he said of that ad∣mired Poem, may with more aptness be apply'd to the Gos∣pel of Christ; Tuba est Chri∣sti Evangelium; it proclam's a warre, sounds an Alarme, and call's us to the Campe; to make every place a Pitcht∣field, every day a day of Bat∣tel against those many and in∣cessant assaults, both from in∣testine and forraigne force. And who but those that are inspi∣red with a heavenly courage, can bear the Thunder of that sound, that calleth them, to love them that hated them, to

doe good to them that Perse∣cute them; to take up a hea∣vy crosse, and follow Christ naked, to glory in reproach; to hate Father and Mother, and (which com's to the quick) their life also to be Christs Disciples. How many refuse to take up the weapons and enter the Lists; and cry these are hard saings, who can bear them? And those who engage in the encounter, when they find the greatest enemy they are to Combat with is Self, many throw down their armes, and fall to caresse and embrace that which they should Duell with.

VIII.

The Deepest Waters move most silently & undiscerna∣bly; and the Spheres have the swiftest motiō, yet move with∣out noise: The Starres, though vast and glorious bodyes, yet distance makes them seem very small; and many Stars as in the Galaxie, shine unseen: The Moone when that side towards the Earth is darkned, towards heaven shines bright. If in some mens conversa∣tion I seem to discern little, or nosplendour, let me not be too rashly forward in my cen∣sures of their estate; it may be I doe not approach near enough to them: perchance

our heavenly Father may see that in secret which doth not discover it self openly; he may have a bright-side heaven-ward, though toward Earth he seem wholy Eclips'd: Per∣chance he hath so much more of the Publican in him, then of the Pharisee, as to think it a good work to conceal his good workes; and therefore is so farre from making his pray∣ers in the open streets, to be seen of men, that he thinks his Closet scarce private enough when the dore is shut: and so farre from proclaiming his Alms-giving by sound of Trumpet, that he will not let his left hand know, what his right doth, when it dispenseth them: The Flax may have

fire in it though it be but smoaking, and doe not break out into a flame. As most men doe seem better then they are in truth, so some are better then they seem to be. I had rather be good and not seem so, then seem good, and not be so: For the Publican went home ra∣ther justified then the Pha∣risee.

IX.

THe unjust Steward in the Gospel,* 1.2 having wasted his Master's goods, and by high dieting his own Lusts brought a plentifull estate to a Con∣sumption; and being thereup∣on accused and discharg'd his Stewardship, casteth about

with himself what to doe, and findeth he was reduced to a great extremity, not knowing how to digge, and to beg he was asham'd; get a sustenance out of the sweat of his brow he could not, and turn beggar to crave it he would not. Lord, when I enter into a serious review with my self, and cast up my accounts, I find the endowments, gifts and ad∣vantages, the goods thou hast entrusted me with, to have been very carelesly Stewarded by me, and I have forfeited the benefits both of them and of thy service: Digge I cannot, I know not how to earn a re∣ward of glory by my own righteousnes; but I am not ashamed to begge; my spirit

is not soe stiffe and incompli∣ant, but that I can come once and again to beg relief at thine hands for Christ's sake; yea, I am not ashamed to be a dayly beggar at this door; for I know, the more importunate I am in cravinge, the more bountifull thou wilt bee in giving.

X.

THe Book which St. John eat, while in his mouth was sweet and pleasant, but in his belly became bitter: & we read of waters in Miletum and els∣where, fresh at the top and bitter at the bottome; and of a Lake in Phrygia whose wa∣ter make's those that drink it

strangely jocund and full of Laughter, but such as it ends in their death: The Bee hath hony in the mouth but a sting in the taile. While wee are pleasing our selves in carnall contents, and rowling a sweet morsel in our mouths, we should doe well to consider whether it will not be bitter∣nesse in the end: there is noe earthly pleasure which hath not the inseparable attendance of Grief, and that following it as closely, as Jacob came after Esau, houlding it by the heele: Yea, worldly delight is but a Shadow, and when we catch after it, all that we graspe is substantial sorrow in it's roome. The hony shonld not be very delightfull, when

the sting is so neare; better want it then feele the smart and venom that attendeth it. A naile in the temples may be the Entertainement, where Faire speech was the Usher and butter in a lordly dish the first course, to make way for it. These Gnats that make a pleasing sound awhile flying about our ears, wil bite us ere they part. Let me rest on nothing that hath not a real and unmixed pleasure in it, and then I shall find I must leave this world, and take a higher flight; here is no such thing for me to rest the sole of my foote on, all things have both the salt∣nesse and turbulency of the Sea in them. I will not bid adieu to innocent delight, but nei∣ther

shall it have any thing of my heart; if I unwarily presse too much on Roses in the pul∣ling, the prickles may run in∣to my fingers. I will honestly enjoy my delights, but not purchase them at so dear a rate as my own Danger and hazard. That Mortal laughter and dancing which the bite of the Tarantula causeth, is only cured by Musick: The best remedy against the Mad∣nesse of Laughter is the voice of that wise Charmer; God can cure and retrench the exorbi∣tances and profusenesse of our spirits in wordly delights.

XI.

LEt us contemplate Prayer in it's journey between

Earth & Heaven (as Jacob did the Angels ascending and de∣scending:) It ascendeth light∣ly mounted on the wings of Faith, but it come's ever lad∣en down again upon our heads; it goeth up, it may be, in a shower of teares, and descend¦eth in a shower of blessings: it is wafted into heaven with groanes (for these have a force to open heaven gates, and that prayer fly's fwiftly that is carryed on the wings of a Groan) and those Sighes re∣turne again laden with com∣forts (like the Southern winds in Egypt whose winges are charged with the sweet o∣dours of Spices.) They goe out weeping but never come

weeping back, for where the Spring and Seed-time is wet, the Harvest is clear and joy∣full, they that sow in teares reap in joy.

XII

I Have somerimes wondred, & almost judged it another Miracle, that Balaam was no more appalled & amazed at that most strang uncouth Mi∣racle to heare a voice come from that mouth which was wont only to Bray, and to see himselfe outreasoned by that, which was remarkable for no∣thing so much as it's stupidi∣ty and dullnesse (almost as though He and his Beast had exchanged natures:) that his

knees did not tremble, and heart become like a stone, nor did he so much as alight off for it: but as though no strange thing had fallen out he giveth the beast a wrath∣full answer, without any Sym∣ptome of wonder. Although perchance being a Sorcerer he might be not wholy a stranger to converses not much differ∣ent from this, which might make it seem lesse uncouth; yet I rather think that the transport of Madness which so possessed this Prophet, and the covetousnes which blind∣ed his eyes, left no roome or capacity to reflect on the unnaturalnesse of the acci∣dent. And then see how sense∣lesse and stupid Lust and Pa∣ssion

make us. Many are so eager in the pursuit of their carnal desires, so wholy pos∣sessed with contrivances, to compasse, and Hopes to at∣tain their satisfaction, that they regard not any provi∣dences though never so strang and remarkable that enterfear & crosse them in their course: though God meet them in the way with a drawn sword, though he speak from heaven in a voice of Thunder against them, they are not astonyed or appalled: they may storme and rage at the impediments that traverse their unlawfull pursuits, and at the blocks which are laid in their way, but they take no notice of the Hand of providence which

casteth them there, though it be perchance as visible and miraculous as that which wrote Beltshazzar's Doom on the Wall.

XIII.

WE read in Agellius of a Souldier,* 1.3 who riding forth to a Muster with a horse as lean and carcaselike as if he had been newly raised out of a Charnel; and himsef so well habited & full that he might have been a very sufficient burden for a more able beast; & being demanded by the Cen∣sors whence came such a great disproportion, between the Meagernesse of the one, and the Grossness of the other,

answer'd that it was because He tooke care of himself, but his Servant tooke charge of his Horse. Most men have lan∣guid and infirme souls while their Bodyes are in a vigorous athletick habit: Their spiritu∣all parts are reduced to mea∣gernesse and Consumption, whiles their Sensual parts are Full even to a Plethora. And whence is it? because their Souls have noe share in their care and treatment, they do not mind them as their own charge: their time and dili∣gence is all laid out on their Bodys; these are the Darlings they pamper, and which in∣grosse all their thoughts and care; or if through a vouch∣safement they expend any the

other way, they soon rescue themselves as from an Usurpa∣tion and encroachment. But surely, souls so weakned and emaciated will not be able to stand the least brunt in the day of Battle with the Ene∣my's of their salvation, la∣bouring under the pressure and weight of a so much in∣dulged Flesh. Let me have a lean, unhealthy, neglected, deformed body, no matter, so I may find my soul sound, in good liking, strong, and beau∣tifull in the eyes of God.

XIV.

HOw many weary and te∣dious steps doe many Mahometans tread in their

long Pilgrimages which mul∣titudes of them yearly take to Meccha, the place where their grand Seducer Maho∣met was buried? and that meerly for the increase of a carnal imposturous Devotion. (that they may be reputed Hoggees i. e. Holy men, as such are ever after styled) And how many a deluded Po∣pish Pilgrim measureth thou∣sands of tiresome paces, ad∣ventureth through many dan∣gers, endureth many hardships and severe and grievous En∣tertainments, in a journey to the Holy Land; and is con∣tent at last when come in view of Jerusalem to pay a great Entrance-Tribute to the Turkes for admission, and all

meerly to see the Sepulchre which enclosed our Saviour's body, and the place which once had the markes of his footsteps. I am a pilgrim not by choyce but by an unhappy Necessity; my Journey is to∣wards a Holy Land the hea∣venly Canaan; I Seeke a Ci∣ty which is from above, the New Jerusalem: which my Saviour not only hath but al∣ways doth blesse with his pre∣sence; not in his low, abject, humbled estate; but in his ex∣alted wonderfully glorious presence. Shall I complain of the tediousnesse of the way, the Terrour of incident dan∣gers, the sweat the toile and laboriousness of the travel to be undergone, where the con∣tentment

and delight at jour∣ney's end is so infinitely tran∣scendent? What Red Sea can have so much horrour? What wilderness so much dismal & sad amazemēt, what occurren∣ces can be so fearful, hardships so grievous, dāgers so terrible, what condition so necessituous or State so bewildred, as will not be rendred Amiable and desirable when leading to the sight and enjoyment of our Saviour? No Tribute either of sorrow or death its self, but is an easie Purchase for admit∣tance, not to his Sepulchre but his Throne▪ not to see the place where the Lord lay, but where he raigneth; and not to look on, as an Alien, but to Enter and possesse as a Deni∣zon.

XV.

SOme are so Curious as to conjecture that Christ's Prayer which he made after his withdrawment from his Disciples, was not meerly Mentall but vocall, inferring it from the manner in which the Evangelists relate it, he prayed Saying; which they will have to imply an audible speech and voice.

However, whether we have so great a Pattern for it or no, I think there is some advan∣tage to be observed that se∣cret Prayer hath which is vo∣call above what is Mentall only, (although it be all one to God who hath an ear to hear

what the heart prayeth as well as what the Mouth.)

1. In that by joyning a voice to our Mentall prayer, our Affections are more a∣wakened and quickned; as we find by experience, that the Sense of a Misery when coop∣ed up in our own thoughts may not expresse it self in teares▪ (which are the Lan∣guage of grief) but yet when we vent it to others, in our recounting it, we cant't re∣fraine from weeping.

2. It limits the mind more and keeps it more fixed and intent upon what is spoken.

3. We find somtimes that vehemency of affection doth force us to it, for when our passion & devotion is ardent,

and the fire is kindled within us, it breaketh forth into out∣ward expressions, complaints or tears. I may adde lastly, that we can sometimes better form, or at least draw out in better order our conceptions of what we pray for in an au∣dible voice.

XVI.

WHen the Assyriant were blinded they were easily led into the midst of Sama∣ria. A benighted Traveller is easily deceived by false lights and Ignes fatui, to follow their guidance which do but con∣duct him inro bogges and lakes.

What great advantage did

the Romish Foxes make of this policy these late years among us; first extinguishing our lights, and then by subtle E∣missaries playing their tricks in the dark: dealing with us as the Philistines did with Sampson, first putting out our eyes and then making sport with us: Surely it was this Dragon's taile that drew down more then the third part of the Starres from our Firmament, and cast them to the earth to be stamped upon. And whither would our new lights have led us? were not most of our new principles and opinions mere Decoys, and Captains chosen (though silently) to lead us back in a return into Egypt? But now those evil

Spirits that haunted us in the night do withdraw and disap∣pear. Had not the mercy of Providence seasonably pre∣vented, we might by that time our eyes had been open have found our selves in the midst of Samaria.

XVII.

I Saw a Painter having made the Picture of a Face smi∣ling, on a suddain with no more then one dash of his pencil make it seem to weep. How near are the con∣fines of Joy & Sorrow, which with the change of a line may be made to sit both on the same countenance: their na∣ture is much more distant,

then their Abode. In the twinkling of an eye, in the turning of an hand, sadnesse may justle out mirth; and deep sighes may be fetched from that breast whence loud laughter made it's eruption. Pleasure may die in the same moment that gave it it's birth, and a suddain succession of grief may turn it's cradle into a grave. The Tears which an enlarged and vehe∣ment passion of joy had run over with, may in the middle of their course find an Arrest and be made to Minister unto Grief. In the flight of a mi∣nute, in the beating of a pulse, the dilating of the Heart by a Diastole of Pleasure, may be turned into a contracting it, by a Systole of Sorrow.

XVIII.

LIvy tells us that the Galls when they had once ta∣sted of the Wines of Italy, were so much taken with the pleasantnesse and lusciousness of them, that they would not after rest contented with a bare commerce and trade thi∣ther for this Wine, but fixed their resolutions by conquest to get possession of the Land which brought it forth (and that was the inciting occasion to their Invasion)* 1.4 Thus the Antepasts of glory do but pro∣voke the desires and erect the appetite of the believing soul: he is so far from being satis∣fied by foretasts, that they do

but augment his thirst after a plenary fruition. He is not con∣tent with so small drops that are derived unto him at so great a distance from the Fountain: nor are those de∣grees of grace and comfort which he gaineth by holding commerce with Heaven upon earth by those two factours Prayer and Faith, by trading in the worship and ordinances of God sufficient to allay the hunger of his appetite: he cannot drink his fill nor slake his thirst at those cisternes: A holy insatiable∣nesse doth so enlarge the ca∣pacity of his soul that the more he hath the more he longeth for, and the wide∣nesse of his increasing desires

is proportioned to the large∣nesse of his receivings. There∣fore his resolves and aimes are by a holy violence and con∣quest to get a possession in that spiritual Canaan from whence these grapes are brought him as prelibations; that he may there drink of that wine of the Kingdome, and of those Rivers of plea∣sure.

XIX.

CHrist is wont still to back his checks and reproofs with a Reason. As to the Disciples going to Emaus, Luk▪ 24. O Fools and slow of heart: but why so? Ought not Christ to suffer, &c. to the

Disciples in Simon's house, Mat. 26. Why trouble ye the woman? For she hath wrought a good work: for the poor you have alwaies with you, not me: for she did it for my burial. To Mary in the Garden, touch me not, John 20. Why? because I am not yet gone to the Father. Lastly, to Peter for drawing his sword, Mat. 26. John 18. he subjoynes to his reprehension a fourfould rea∣son. 1. He that takes the sword shall perish by the sword; therefore 'tis an unjust at∣tempt to resist and hinder my passion. 2. The cup which my Father hath given, shall I not drink? therefore impossible.

3. Can I not ask my Fa∣ther and he would give me

more then ten Legions? there∣fore the attempt is foolish.

4. How else should the Scri∣pture be fulfilled? therefore 'tis undue. Our Reproofs would have a more effectual operation, if they were thus still attended with reason; The ears of men are generally very tender and delicate, and a reprehension grateth on them if not attemper'd by a due conveyance. A smart re∣buke if not clearly evidenced to be just by being backed with sufficient reason doth but irritate and imbitter the mindes of men: the Plaister maketh the wound rage if this Ingredient be not in the compost; the cauterisme doth more hurt then the dis∣ease.

The reproof even of a righteous man though it be an excellent oyle (to allude to the Psalmists expression) yet may break the head, if unduly ad∣ministred.

XX.

Many there are that are wont to bestow visits on others, not so much out of a motion of love and kind∣nesse, as, either not to be re∣puted negligent in the for∣malities of common courtesy, or to make the wheels of Time seem to move the faster by trifling it away; or to make discoveries and observations, that they may by prying, ga∣ther up a stock of discourse for

the next. The visits which men for the most part bestow on God in his worship are out of principles analogous to these; not out of any princi∣ple of sincere love & delight; but either that they may not seem wanting at least in the formal and Customary Exerci∣ses of Religion, or to passe a∣way the time only, or it may be where they should be Bees to suck hony, to play the Spi∣ders and suck poyson; to ga∣ther up matter to defame and calumniate and raise an evil report on the things of God.

XXI.

AMong the Prospects which the Scripture o∣pen's to us of Eternity, my contemplation sometimes pla∣ceth me in the midst of that great Gulph fixed between Lazarus in the bosome of A∣braham, and Dives in the midst of foul Fiends, with eyes directed, now to the consideration of the one, then of the other. Whither are all the Rich man's joyes fled in which his soul was steeped and inebriated? what's be∣come of his heightned de∣lights, his Musick and Masques, Unctions, Feastings ample buildings, and large and jolly entertainments, his

train of attendants, the pur∣ple and the fine Linnen, his wanton pleasures and the whole Pageantry of his hap∣pinesse? On the other side, where is the misery and con∣temptiblenesse, the naked∣nesse and hunger, the aches the soars and the stench of the poor man? These things are all vanished: and the Scene is altered. Their past condi∣tion is changed into a present as different each from other as Heaven from Hell; and the present is fixed in a stabili∣ty as unalterable as Eternity. Let us consider and weigh their Purchases in the Bal∣lance of the Sanctuary: The Rich man's exchange is, the pleasures of sin which were but

for a season for those dreadful pains which are the reward of sin, and which never shall have a season either to miti∣gate or conclude them; a seeming Paradise for a real dis∣mal Dungeon; moment any contentments for eternal tor∣ments: Delights that are as empty as froth, and as short-lived as the age of a Minute, for sorrows so heavy and acute, that no Metaphor can equal or Hyperbole transcend them in expression, so durable that they shall run parallel with Eternity. The Poor man's ex∣change is, from a small weight of infelicity to an exceeding weight of glory, from a Wil∣dernesse to a Land flowing with plenty; from a Cross to

a Crown; from tears without their saltnesse, sorrows depri∣ved of their sting, griefs as short (at longest) as the span of life; to pleasures untainted, joyes in the most exalted and subli∣mated quintessence, a happiness as much without a period as Eternity it self. And who but joyns with that Ecphonesis of the Father? O miserable hap∣pinesse of the one that concluded in everlasting misery! O happy misery of the other, that ended in everlasting happinesse! I had rather with Lazarus begge in raggs, then be in Dives's coat ruffling it in Silk,, and fa∣ring deliciously every day: his low estate is so far above my contempt, that it is the ob∣ject of my wish, rather then

Dives's, which is so far below my envie that it fall's within my pity.

XXII.

THere may be Livery and Seisin taken of a whole Lordship only by the delivery of a turfe of earth: and a Deed of Gift of the whole may be executed only by giving a par∣cel of the goods. The Rent that is given may be small and inconsiderable, yet if it be an anknowledgement of Homage and Fealty and ward∣ship, it is of great conse∣quence. The smallest Grant that we make to Satan, may give him a right to the whole; if he be complyed with in the

least temptation it may be e∣nough to admit him to a full possession and dominion over us. Where this Serpent harh but insinuated his head he can with ease wind in his whole body after: Therefore see thou grant him nothing, lest he make his advantage of it to the claim of all. 'Twas said of Hannibal, he knew well how to conquer, but knew not how to improve his conquests: Sa∣tan is well skill'd in either; he will easily lose no ground he hath got; he will be sure to prosecute a victory, and improve an advantage.

XXIII.

IT is strange how Peter who not long before had been so daring as to draw his sword on a whole Regiment (as though he were his Master's Champion) and notwithstand∣ing all his resolves and pro∣testations of not forsaking Christ, yet how on a suddain he was infected with the air of the Priest's Hall; for as soon as he had got in thither, as though a contagion had seized on him his temper was changed, and while he did but warm himself at their fire, his zeal and respect for his Master was abated and chilled. Many times our foot

in the Devil's snare and we are grievously entangled, where we thought we might have been safe enough: we venture upon occasions of sin, and put our selves within Sa∣tan's circle, thinking we are sufficiently armed & secured by peremptory resolves and engagements, little consider∣ing, either the plausible and insinuative nature of sin to work it self in, the treachery and deceit of our hearts to betray us to an admission of it, or the craft and importu∣nity of the Tempter to win upon us. Hard it is to avoide infection in the company of those that have the Pestilence (especially evil men having so much of that quality,

which they say is in those who have the Plague on them, that they desire to taint others;) hard not to be seized by evil though by gentle and insensible degrees in the society of the wicked. Evil converse cannot but leave a tincture of corruption upon us if rare, if more fre∣quent a deep and double dye. The Spirits and manners of men are by a secret bewirch∣ing inchantment transformed into the conditions and fashi∣ons of those with whom they communicate. It is not easie to retain our fresh taste (like fishes) while we live in salt waters. We may say generally of Rivers that they never run within

the same bancks without mi∣xing their current, (though the River Savus streameth together with the Danow in the same channel without blending his waters with him, as Mr. Blunt assureth us.) Wa∣ters passing through the earth have a quality and savour de∣rived to them from the na∣ture of the Soils and Minerals they have their course through.

XXIV.

WE read of some rhat by use have brought them∣selves to swallow Poyson without harm, yea, and to make their food of it. And Albertus tell's us of a Girle

that fed continually on Spi∣ders: So strange a power hath custome to alter the temper of the body, and to change almost it's very Oeco∣nomy: The like effect it like∣wise hath on the souls of men, in reference to those pernicious sins which have most of the poyson of the old Serpent in them; from which their in∣clinations and dispositions were at first utterly averse and abhorrent, but by custome and habituating themselves to them, they come to make them at last matters of daily practice: which perfect con∣quest over all good inclina∣tions of their mind and re∣luctancies of their consciences that they may arrive to, the

Devil leadeth them by these steps; beginning by wicked suggestion, he offers the poy∣sonous Pill, but being guil∣ded; so Pleasure is ushered in; Pleasure draweth on con∣sent, consent maketh way for practice, and practice bringeth on custome, which by excuses, palliations, defences, obstina∣cy, and lastly glorying and boasting, correcteth, evirtua∣teth and rendereth ineffectual all motions or endeavours of conscience from within, and all influence of Applications from without. But such Ve∣nomous creatures can live no where but in Hell, Heaven is a countrey will never admit them (as they say, Ireland, Majorca and some other pla∣ces

will not enterrain any poysonous thing.)

XXV.

I Have seen a pretry deceit used to keep some from their meat, that they dare not eat, by laying shreds of Lute-strings on it which have appeared like Worms; and from their drink by putting into it the counterfeit of a Toade. Satan often playes this part, & useth such a wile to affright the children of God from their Father's Table, and to make rhem out of con∣ceit with duties: he presents to their sight, the corrupti∣ons of their performances, and so representeth them that

they shall appear formal though never so zealous, proud or hypocritical though attend∣ed with never so much humi∣lity and sincerity. When thou hast done thy work then he cometh to thee with his So∣phistry to put thee into a di∣strust, that what thou hast done will turn to thy great hurt, and opening the parts of thy duty telleth thee, here thy corruption wrought, there thy pride discover'd it's stirrings, here thou wer't as cold as if thou cared'st not whether thou wer't heeded or no, there thou hadst lost thine heart; and is there not death in the pot, thinkest thou? or expectest thou wages for what deserveth stripes? These

sleights he useth to dishearten believers from their services, and he hath this great advan∣tage that they are usually ve∣ry apt to suspect themselves; their humours are stirred to his hand, and therefore he may the more easily work on them; they are ready to give credit to any that comply with their pensive apprehensi∣ons; and therefore are easily induced to use Satan's Perspe∣ctive, which at one end magni∣fies the evil of their perform∣ances, and makes it seem greater then it is; at the o∣ther end extenuates the Good and makes it appear lesse. It is easie for Satan to press him down that is already sinking, & to dye that soul sable black,

which is of a dark and sad hue before. Thou that art not ig∣norant of Satan's devices, shew him that thou seest the So∣phistry, and understandest the cheat.

XXVI.

THere is that we are wont to call Good nature, which however desirable, yet doth very much prepare and expose those in whom it is found to temprations:* 1.5 for it is nothing bnt a pliable, yield∣ing, waxen frame, which is so much the more subject to evil impressions rather then good, as wickednesse is more insinuative then virtue: such flexible twigs are easily bow∣ed

into crookednesse; such a soft temper of mind is easily wrought and moulded to a compliance with any the most dangerous suggestions, as the soft grisly head of the Infant is framed into any fashion by the Midwife & Nurse. Their facility and bashfulnesse oft betrayeth them to a Grant of that which yet they secretly condemn themselves for not denying; and they know not how not to comply with the desires of the boldest and most unreasonable Insinuatour. That bashfulness is dangerous∣ly bold which durst offend God, lest it displease Men. Nothing more laudable then a firm inflexible temper when found in the way of righteous∣nesse.

Let me never be abash'd to deny what another is so shamelesse as Sinfully to ask: Let my heart be wax to the impressions of goodnesse, but marble to those of evil: as pliant as an Osier to the hand of Virtue, as stiffe as an Oake to Satan and his Instruments. Let a righteous and just Re∣quest be as a command to me, let me obey it as a Law though it be but a Desire: but let an unjust and wicked demand be cast back by me with abhorrency. If my Friend in any thing be a Factour or Spokesman for Satan, let me bid him, get him behind me (as our Saviour did Peter.) I'le use him as Moses did his Rod, while a rod he held it

familiarly in his hand, but when it began to wind and hisse and shew it self a Serpent, he cast it down and ran from it Better lose my Friend then my Innocence; and safest to keep at a distance from him when he breathes contagion. I may be an Adversary to his uice while a friend to his per∣son, like that Archer Alcon who when the Dragon was en∣folded with the Child, could strike his Arrow in the one and not hurt the other.

XXVII.

I Find both by the course of God's Providence and and the instructions of his word, that he hath some∣times

a Rod to lay on the back of Friends and Favours to bestow on enemies. But surely God know's who he is dealing with; and then he favoureth these in Anger, and punisheth them in Love. He gave the mutinous Israelites Quailes, but so sawc'd that they might wish them out of their mouths before they swal¦lowed them. God fatneth some for the day of slaughter (as the old Heathens were wont to deal with their Sacrifices, first to feed them, then Crown them, and at last kill them:) and lifteth many up high that their fall might be the great∣er; who might apply that ex∣pression to their case, thou hast lifted me up, and cast me

down; And others he casteth down that they may by a hap∣py rebound rise the higher. I would rather be dieted with the three Children's fare, bread and water, then on Israels Quails; rather gater crumbs under the table with Lazarus as God's friend, then sit at it, as Dives's guest: And I chuse affliction and adversity with Love, before happinesse and prosperity without it. Lord, as I pray, that thou wouldst not rehuke me in arger (I do not deprecate thy Rebuke (my sins call for it) but thine An∣ger, this word hath the Ac∣cent of my desire, not that) so likewise, that thou would∣est never bestow mercy on me in judgement, or blessings with a curse attending.

XXVIII.

SOmetimes I have inter∣mitted or deferred the performance of duty upon ap∣prehension of some present indisposednesse and unaptnesse: I have thought; better not set mine hand to God's work then spoile it: better omit mine offering then give the lame and blind in Sacrifice; the next time I'le make a∣mends when I am fitter to do it: And the next time per∣chance the task hath been more irksome to me, and my Plea of unfitnesse hath seem∣ingly more strength then be∣fore; so that what before I did deferre, now I could be

content should be wholy neg∣lected. Have I found thee, O mine enemy? here the Serpents head discovers it self. Here∣after when this plea is put in it shall be cast back without hearing: I will check the least thought of loathnesse toward the performance of the work I have stinted my self unto: A lame prayer may get to hea∣ven: I may by rubbing and chafing my heart get a warmth in it. If I put forth my strength, I may break asunder the cords and withs with which I am bound, The Spirit may come and fill my sails, and I may have the wind with me, though the tide be against me. However, that Rule of Physitians is well applyed, to

practice here, who advice weak and nauseating stomacks to eat, though they have no present ap∣petite, because they shall feel the effects thereof in their fu∣ture increasing strength.

XXIX.

THe Turks have a saying concerning the Tartars (whom they repute a very wise Nation) that other Na∣tions) have their wisedome written in their Books,* 1.6 but the Tartars have devoured their books, and so have wisedome lodged in their breasts which on all occasions they can draw forth to practice. Many Chri∣stians have the Word of God written in their Bibles,

but they never (as St. John) swallowed the Book. The Laws of God are best inscribed in the Tables of the Heart, the soul is the best Phylacterie and Repository for them, and Pra∣ctice the fairest Transcript of them. He is a good Text-man whose life is a comment on Scripture.

What actual benefit can there accrue to us of Gold in the Mine or Pearls in the bottome of the Sea, except we digge for the one and coyne the Bullion of it into Mo∣ney,* 1.7 and dive for the other that we may have them to ap∣ply to our use. He to whom the Word of God is not as his necessary food, that doth not tanquam saeer Helluo, devour,

digest, and convert it in suc∣cum & sanguinem, is like him, who as long as he had Plato's book of the Immortality of the soul in his hands, he was a Platonist, but as soon as he had laid it by, he became an Epi∣cure again. As we use to say of some Physicians, that they are better acquainted with Galen then with the Disease; so of such we may say, that they carry their Wisedome rather in their Book then in their Heart.

XXX.

ONe of the most Tragical and sad arguments of humane Misery, that is wont to be brought on the Scene, is

that of the Purchase of the un∣happy King Lysimachus, who made an exchange of his Crown & Kingdome for one draught of Water: which bargain the constraint of that necessity he was reduced to, doth suffici∣ently excuse; for now his soul sat on his lips being forced out of his body by a violent Thirst, & a Kindome was not an over∣rate in the purchase of that aquavitae by which the King's life was redeemed (though the water when drunk might be distilled through the Alem∣bicks of his eyes in sorrow for so great unhappinesse.) Who then will account that a hard saying in the Laws of Christ that commandeth us to forsake all and follow him; where the

is Life; not a temporal Life only, which is alway subect to the changes and incursions of fortune, exposed to labour, infirmities and diseases of the Body, infested with more troublesome and incessant distempers of the Mind, al∣way either languishing under chilnesse of Fears, or burning in Feaverish Desires; a Life still besieged with tempta∣tions: but an Eternal Life, which is not only free from all those Evil Attendants with which the other is rendred miserable, but possessed also with an unconceivable Felicity. Who would not goe and sell all that he hath for the pur∣chase of such a Pearl? who would not disesteem all

though he were as great a Monarch as Adam or Noah for the gaining of that living water which he that drinketh of shall never thirst more, for out of his belly shall flow ••i∣vers to life eternal? yea, who would not barter his Trifles for an immarcescible Crown?

XXXI.

THey say of Trifoile that by observation guesses may be taken from it of the future season of the weather; that when it generally bear's many flowers 'tis a sign of plenty of rain and showers to succeed, and when few, it portendeth great drought. No better prognostick can be ta∣ken

of what Heaven designeth concerning a people, then from the Lives of Christians; if they are fruitful and plenti∣full in good works, that is a forerunner of God's bounti∣ful effusion & showring down of mercies, but when they are generally barren, 'tis a sad sign of approaching judge∣ment, and of God's making such a Land dry and barren for the iniquity of them that dwell therein.

XXXII.

'TIs said of an Eastern King that he was so fat & gross that he was not sensible of pain when Needles were stuck into his body: And the Nu∣midian

Bears, they say, are so fat that they feel no stripes though bloud be drawn from them. Those who, as the Psal∣mist phraseth it, are enclosed in their own fat; who are puft up with a worldly prosperity and wallow in a voluptuous plenty, are so insensible and obdurate, that, though every new sin that is committed by them fetcheth bloud of the soul; & every wilful sin be to it as the Dagger driven up to the haft in Eglon's bowels, yet they feel it not. See how stupidly and senselesly the Epicurean Car∣nalist runneth himself upon the pikes without fear or feeling, Job 15. 26. He runneth upon God, even on his neck, upon the thick bosses of his buckler, but

whence such a grosse stupid insensiblenesse? v. 27. because he covereth his face with his fat∣nesse, and maketh collops of fat on his flanks: He hath so gor∣ged himself and is so plunged in sensual delights, that all sense is drowned and lost in him. God no where threat∣neth a more benummed and Lethargick frame of Spirit, then where he say's, Make the heart of this people Fat.

XXXIII.

IT hath alwaies been the fate of Neutrality to please neither party; and those who would compound and medley themselves to comply with op∣posite interests, are disliked

and maligned on both sides: therefore the Praetor of the Samnites wisely observed in Livy, Media via nec amicos parit, nee inimicos tollit, the middle way neither procures friends nor removes enemies: As the Flying Fish, which be∣ing partly Bird, partly Fish, is still persecuted in the water by the Fish, and in the aire the birds have an enmity against him. Thus Alphonsus observ'd of the Senenses, that being Neuters in the Italian Warre, were afterward made a prey on both sides; comparing them to such as dwell in the middle story of a house, an∣noyed from beneath by smoke,, and by urine from a∣bove. Such is the condition

of the Religious Hypocrite, who will give God his out∣side, but bestow his heart on some other Treasure; who will serve the Devil and his Lusts under Gods Livery; who will give him the courtship of the lip and knee; but his Heart fall's down before some other Idol; and in his breast he re∣canteth what his tongue and gestures pronounce: And in this Scenical & artificial dress he applaudeth himself secretly for thus Acting his part with two faces, for his wise and crafty compliance to the doubly gainful service of two Masters. As though he had found out the Polirick Art of Atoneing the opposite Inte∣rests of Heaven and Hell, and

marrying and compounding them in one common temper. But alas! nothing hath more in it of Folly; for because he is a Saint though only in pro∣fession therefore the world ha∣teth him which hateth Sheeps cloathing though upon a Wolves back;* 1.8 and because he hath the form only denying the power therefore God ha∣teth him the more, in whose eye, simulata sanctitas est du∣plex iniquitas, sin appears double, when beheld under a Mask of Holinesse: The world hateth him because he seemeth good, and God be∣cause he no more then seem's so. Religion is the best Ar∣mour in the World, but he that maketh a cloak of it, will

find when God calleth him to a reckoning that the stuffe will cost him dear. He that under a specious and vain pretension of Sanctity hides a Nest of Lusts, will at length find him∣self as much deluded in his close contrivance, as that Cardinal Campegio was in Henry the Eight's time, whose twenty richly covered Sumpter-horses, being by chance overturned in Cheap∣side, discovering nothing but a petty Magazine and Trum∣pery of old Bootts and Shoes and Marrow-bones, exposed him to the just scoffe of all. Better timely uncase thy self, throw off thy Vizour and shew thy self what thou art, then appear to be what thou

art not: but 'twere best of all for thee no longer to perso∣nate and meerly act a part, but truly to be what thou hast en∣deavoured to seem.

XXXIV.

YOung Lapwings when hatched are (as it were) so impatient of delay, that be∣fore the shells open of them∣selves; they break their pas∣sage through those walls not enduring to be pent up by their confinement, & as soon as their head and feet are at liberty, they run away with the remainder yet upon them. Many we have seen whom a stronge confidence grounded on but weak abilities hath put

forward before their time; who have rather rushed out then been sent forth; that have put out on their voyage before their vessel hath been sufficiently ballasted or rig∣ged: Envoys that have gone forth before they have had In∣structions, like Ahimaaz who would needs be running, though without a command for it, and if Examind can give as little an account of what Message they bring as he could: Such, as are like un∣thrifty Heirs, when they should be gathering Know∣ledge, spend faster then they get; their expences exceed their receivings: Such who venture to set up, though all the stock they have, if any, is

(perchance) a borrow'd one: who enter on an Embassy without credentials. Such Lapwings as these that goe from under the wing of their Dam while their heads are green and the shell on them do soon run wild: The con∣clusion is that as the enter∣prise was rash, the progresse uneffectual and unprofitable, so they reap in the end blush∣ing and discomfort. The pro∣tection of a flock against ra∣venous heasts is a weighty charge, and though young Da∣vid could slay the Lion and the Bear when they set upon his sheep, yet every ruddy youth is not sit to be a Shep∣heard. Where a rare precocity of understanding anticipateth

years and supplieth age, yet methinks (that I may here ap∣ply what one said) they might tarry at Jericho till their beards are grown. I ever thought it more safe to be drawn forth and forced by importunities to set our hands to that Work for which, who is sufficient? ra∣ther then to rush on it un∣called as that for which any might be sufficient that would think himself so: It is obedi∣ence to goe when we are cal∣led, but to be running forth before a Gall, is a too forward officiousnesse, arguing pride and boldnesse. If such Novices would goe and learn what that of St. James meaneth,* 1.9 My brethren be not many teachers, they would find it would give

Writ of ease to their too for∣ward Adventures.

XXXV.

OUr Saviour (Luke 4.) would not give the De∣vil Audience even where he spake truth, I know thee who thou art, the holy one of God; refusing to have the Father of lyes bear witnesse of him, be∣cause he knew he used that truth only to countenance er∣rour: And on the same ac∣count the Apostles (Acts 16, 17.) silenced the Spirit of Di∣vination, and set a gagge in his mouth when he would have defiled the Gospell by preaching it. Mat. 4. 6. we find the Devil quoting Scri∣pture,

but strangely maimed & perverted, to make it serve his own turn; for one part is left out, the other misappli∣ed. We may be sure this Im∣postour hath never any Er∣rand but deceit, whatever Mes∣sage he seems to bring: This Lyar alwaies mixeth some truth with his Tale that may make way for it to enter into belief. For Vice and Falshood must still borrow the assistance of Vertue and Truth. There is alwaies true corn strewed under a pit-fall; and they are full and weighty ears which we daube with lime to de∣ceive the poor Birds in a snow. In Lottery's there are some few prizes among many Blanks to keep up the Game.

Even in the dunghill of Ma∣homet's Alcoran there are some jewels, and Sergius hath bespangled & decked it with some parcels and branches of Scripture and Christianity.

Et partem veri fabula quae∣que tenet.

This great Deceiver Satan, dealeth as Cheaters are ordi∣narily wont, who to make their Impostures more currant and passable, use some means to gain a credit before they can cozen. Alchymists bring forth sometimes true and real Gold out of their furnaces pretending it made there, which was secretly convey'd thither, that they may the more easily impose upon be∣lief. Let me beware of Satan's

hook though covered with ne∣ver so specious and pleasing a bait. Though his Pills be guilded, yet they are poyso∣nous. Though he take the co∣vering of an Angel of Light on him, yet by a circumspect eye the black Fiend may be discerned under it: There suspect him most where his pretences are most plausible.

XXXVI.

THe Cinamon Tree is killed by water, which quickens other Trees and makes them fruitful; and Narne (as Pliny saith) becomes the dryer for Rain: It is likewise reported that the ground about Ar∣magh in Ireland grows more

barren by being manured. I find as great a wonder that St. Paul tell's us of,* 1.10 that the same doctrine should work the savour of death in some, which to others was a savour of life unto life: and that the preach∣ing of the Crosse which is to them that are saved,* 1.11 the Power of God, should be to another sort which perish, Folly. The same Light of the Word which gives to sound eyes com∣fort and refreshment, increas∣eth the distempers of those eyes that are sore and makes them smart the more; and the Warmth of it (for 'tis a Fire, which hath both these qualities) may exhale a fra∣grant savour from those hearts that are as a garden which the

Lord hath planted; and noy∣some streams from such as are Corrupt. Thus, what stayes the stomack of one man will (as Physicians tell us) make another to regorge: and the sweetest Hony procure's in some the most bitter choler.

XXXVII.

I Have sometimes wondred at a strange perversenesse of the Israelites, who when God Slew them then they sought him, and returned early: but when they had Quails to the full,* 1.12 and Manna in abundance then they repined and tempted him most. Like some Doggs which if you stroak them they will snarle and be ready to turn upon you, but if you strike them they crouch and fawn:

or like those things in Nature which being gently handled wil sting (as Nettles) but being crushed hard they will reflect no smart.* 1.13 That Father in the Comaedian hit upon the right cause of his Son's untoward∣ness, Malè te docuit meafacili∣tas multa: and Servants are no where more apt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as Philo phraseth it) so to behave themselves as if they had no Master,* 1.14 then where they most experience his Lenity and Goodnesse. We may daily observe it, that the too gentle disposition of Governours 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.15 is apt to cause and cherish those discontented & Rebellious humours, which a rigorous se∣verity curb's and restrain's.

Yea, the Man after God's own heart, while he was kept in Chase and hunted on the Mountains like a Partridge, was so jealous and sensibly con∣scientious; that, for but cut∣ting off the skirt of his unjust and causelesse Pursuer's gar∣ment, as though the same In∣strument had wounded the tendrest part of his soul, his heart smote him: And yet when brought to his ease and plen∣ty, and Courtly jollity, he boldlyadventures to flesh him∣self in those Crimina devora∣toria salutis,* 1.16 Adultery and Murther: Whole Camels will goe down now, where a Gnat was strain'd at erewhile: and these foul sins though mingled with Bloud are not so soon

disgorge by Repentance, as a more innocent action was be∣fore. Thus a condition of pro∣sperity and affluence and im∣munity from evil, doth as it were debauch the mind and make it grow wanton by ex∣cess; whereas nature when kept under restraint and de∣pression, is capable of just o∣bedience: as in the body, a high and full Diet breed's ma∣ny noxious and superfluous humours, whereas a spare feed∣ing keeps it both clean and healthfull. We are most fruit∣ful in a Low estate; as Trees in an humble Vally are fertile, but on a high Hill more bar∣ren. There's as much variety in the tempers of our souls in reference to the different con∣ditions

of Adversity and Pro∣sperity, as there is in some Fountains, which in the night are warm, in the day-time cold: or that Indian Taddy we read of, which is sweet be∣fore the Sun riseth on it, but when warmed with it's beams it becometh Sower. Twas when he was pamper'd in the Land flowing with milk and Hony, that Jesurun waxed fat and kicked; and became more Unruly then he had been be∣fore, while under the Disci∣pline of the scourge in a dry and barren Desert.

XXXVIII.

MAn that was once in ho∣nour, and placed little lower then the Angels, having lost his Birthright, is now be∣come

lower then the Beasts that perish; and the Scripture now sendeth him to School to them; to the Ant to learn In∣dustry, to the Ox and the Ass to learn Duty to God, to the Dove to learn Innocency, to the Serpent to learn Wise∣dome. But how many do de∣scend so far even below their Degraded Estate, that they transcribe these Patterns not in the Good but the evil; & whereas they should make use of them as Tutours and Mo∣nitours, they degenerate into the very Nature of beasts, and make Nebuchadnezzar's pu∣nishment their option. We know that Centaures made up of half Man, and half Beast came not from Thessaly, but

had their original in Pindar's Poetick fancy, he was the Prometheus that fashioned them; and Galen considering the ut∣ter irreconcileablenesse of the fiction with principles of Ana∣tomy, is very angry at his Vani∣ty in it: But we may find ma∣ny such Monsters in Morality, if we consider the strange dis∣composure that is in the Souls of Men; where the difference is only, that here the Prodigy is more wonderful, in that the Beast is placed above the Man, Passion and Lust above Reason. How much rather should men endeavour to advance their Natures above their present Sphaere, to recover and raise them rather then thus depress them: and if they will needs

forsake their Humanity, to as∣sume the nature of Angels, & succed to that voided Rank which the Prinee of the morn∣ing was willing to leave.

XXXIX.

POpe Alexander the Fifth, who had been so bounti∣ful to the Poor, that he had left little or nothing to him∣self (Records do not abound with many such Popes) would often take occasion to say mer∣rily of himself, that he was a rich Bishop, a poor Cardinal and a beggerly Pope. Many are thus retrograde in Christi∣anity; like Nebuchadnezzar's Image, the further off from the Beginning the more their worth and goodnesse decay's, as in that, the further from the

head the courser the Metal; their first commencing Chri∣stian had a golden beginning, they went on to a Silver pro∣gresse, and in the conclusion they are all earthy: Or as we see salt Candles, they blaze a while at first kindling with fair hopes and a clear lustre, but they soon wear out to Leaks and Snuffs; and expire at last in smoke and stench. True Saints goe up the Hill to Zion, every day bears them a step nearer Heaven; but these goe down the Hill, and are fur∣ther from Salvation in the e∣vening of their life then when they first believe: Whereas they should be like the Sun going on from strength to strength, till they come to

their Meridian lustre, they ra∣ther resemble him as he was in Ahaz's time when he stood still; for in this subject the case is one, where non progre∣di est regredi, he that doth not goe forward in Christianity, goes backward; He is already come to a decrease of good∣ness, that doth not strive after an increase of it. Many the higher they rise in the World, the more they descend and fall in goodnesse; and their true riches decrease & are im∣paired by the increase of out∣ward Acccessions: like Trees which as they advance higher in growth, their Roots propor∣tionably goe deeper down∣ward into the Earth; and as Stars which the higher they

are the more their beams are contracted and narrowed. The Devil effects on them what he did but tempt our Saviour to, no sooner are they raised to a high Pinacle, but straight it follows that they cast them∣selves down; and being plac'd on a Mountain where they have a more large and Allu∣ring View of the World, they fall down before Satan.

XL.

I have sometimes observ'd such a thing as a proud Humility in the world. Some will reject a merited Com∣mendation only with a desire to be commended for reject∣ing it, and that their Esteeme may grow by their seeming restraint of it's increase; these

look one way and rowe ano∣ther, and shun praise with a greater vainglory; they hate pride, but so as that there is pride in their very hatred of it. 'Twas a smart reproof of Diogenes, who trampling on Plato's rich Bed out of con∣tempt, was told, that he tram∣pled on it with more pride then Plato possessed it. Some are wont to enquire into the ble∣mishes and crimes of their own Actions and discourses, on purpose or hear that it was wel done or spoken, & without blemish: There may be an e∣quall vanity sometimes in praising and dispraising our selves; for as they who com∣mend themselves desire con∣sent, and seek after others ap∣probation,

so likewise many times they who balme them∣selves, seek after opposition and desire they may be contradict∣ed: Such have petty Arts and contrivances to lay a foundation for a Reputation where they would seem to be undermining it, and closely to raise an e∣steem where openly they seem to design the ruining of it. Be∣cause the way to be exalted is to be abased, therefore they will seem to cast themselves down in their own opinion that they may rise in the e∣steem of others. While they seem to be pouring contempt on themselves, they are drink∣ing in the waters of vanity: Their humility and modesty is only Scenical, a dresse and

Mask; & usually at times they are discern'd through their vizour; their dissimulation is not of perpetuall continuance (ficta citò in naturam suam recidunt) As the Devil some∣time said to Job, touch him in his body and see if he will not curse thee to thy face; so touch such a man a little in his re∣putation and see if he will not grow impatient, make an as∣sault upon his esteem & see if his vanity do not cast off the Mantle and betray his humour which he feign would have concealed. There's no more Critical Indication of our Hu∣mility whether it be serious or only Personated, then by this, whether we are content to hear dispraise not only from our selves but from others.

XLI.

I meet with an excellent advice of a Heathen (soexcellent,* 1.17 that I can't but think it proceeded from a higher Dictate then that of his own spirit, as likewise many other sayings, both of the same and other Stoical Au∣thours) to procure that which in the issue is the Goale, which all men's pursuits do drive at, Contentment; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. To will nothing but what God wills. Methinks, this is like a North-west pas∣age or a shorter cut to a Trea∣sure greater then that of the Indies, to a haven of Satisfa∣ction and Rest, which men seek to arrive to generally by a wide compasse of vain con∣trivances:

This is such an ex∣cellent Elixir that the very touch of it turn's all into Gold. This is that Panacéa & Uni∣versal remedy that preventeth and removeth all discontents, frettings, tumults and disqvi∣ets, murmurings and discou∣ragements of the soul, and put's it into a temper so equall so calm and serene, that it doth in a measure anticipate its future Happinesse by a present enjoyment. For when our will is thus as it were resolved and melted into the will of God, we have all that we desire and nothing can happen to us but what we will, and what more needeth there to make us hap∣py here? This is a higher de∣gree then meer submitting our

selves to God's will, (which yet is a high attainment,) for it makes the divine will and out's te be the same: This is the ready way to procure rich∣es and honours and pleasures, not by using endeavours to Adde to our Wealth, Repu∣tation, and Carnall enjoy∣ments (for thus we find by experience, that he that hath most, hath greatest want in his store) but by a more compendi∣ous and lesse tiresome way, by Detracting from our desires & by reducing them to a due proportion, and thus we shall find it true, that He hath most that hath as much as he desireth; as he is not Rich that hath much, but he that hath enough, nor he Indigent

that hath little, but he that craves more; for we are not rich or poor, happy or unhap∣py, honourable or mean so much according to the proporti∣on of what we possesse as of what we desire. Therefore I com∣mend his answer, who when his friend wished him, that the Gods would give him whate∣ver he desired;* 1.18 nay rather (saith he) that they would give me to desire but what they give.

XLII.

WHen Nebuchadnezzar straightly begirt Jeru∣salem and they were reduced to extremities, the Jews made a solemn Covenant with God to dismisse their Servants and set them free: but no sooner had the King removed his

siege and left the City open, but they reverse and repeal their Vow, & bring back their Servants to their former bon∣dage.

How often do we find such whom God hath beleaguer'd with an Affliction, or planted his battery against by a disease, and seemed to have marked out fordeath make Covenants and Promises of a future re∣formation, and of putting away their sin, which yet when he withdraws his terrours, and puts up his Arrows, or causeth the sicknesse to retreat, those tyes do no more bind them then the Withs did Sampson, but they arise and goe out & doe as at other times: while their backs smart under the Rod and they sit on the mar∣gent

of the grave, their spi∣rits stoope, their passions are broken and the heat of them asswaged, their thoughts are humbled to a Sobriety; then to be liberall of Promises is an ea∣sy Bounty: but when the storm is over and they return to their former freedome and delight in sensible Converses, then they are hidebovnd and restrain'd in performances, & rescind former engagements: the sighes of their sick-bed which they turned into peni∣tent groans are now vanished into air and forgotten; the sad reflections on their former vanity's, the serious Recol∣lections of their way's, which they were reduced to when the flesh sat uneasily upon them, and dwelt in sorrow, are

now as little thought on, as the dolorous accents of their grief. When they are come newly out of the Furnace of affliction, while the smell of fire is yet on them they are scrupulous and tender; but it is but as those who come out of a hot stove, that shrink from a cold aire at first, but by de∣grees are soon brought to their former hardiness of tem∣per if the soul be not chāged, though there may for a while some religious colour appear in the man's face, he will at last return to his former habit.

It was therefore wise ad∣vice which Theodoricus Bishop of Coleine gave to Sigismund the Emperour, who demand∣ing how he might be directed the way to heaven, he an∣swered

If thou live so as thou promisedst in a painfull fit of the Gout or Stone. The Israel∣ites when they had been hum∣bled with the voice out of the fire, the uproar in all the Ele∣ments, the thunder, darkness and terrour of Mount Horeb, were very prodigal of their promises, All these things will we doe: but God foresaw, though they spake as they in∣tended in that distresse that they would after be no lesse niggardly in their performan∣ces, O that there were such a heart in them! and what peo∣ple ever more rebellious then they? Never was a heart hard∣er then Pharoah's; and yet up∣on the repetition of every Plague; how Couchant is the Lyon! how doth he fawn and

crouch to the Power which his stubbornness incensed! at e∣very stroak, how he cryes out, Spare me this once and I will offend no more! And at length when Death had made all Ae∣gypt at once to ring with Pas∣sing-Bells, & his Palaces were even invaded by that king of terrours, he suddenly gives the Israelites a dismission, and as it were thrust's them forth as if he could not be soon e∣nough ridde of them, Rise up, get you forth from among us: And yet no sooner were they gone but the stream of his Pa∣ssion hath a reflux, being only diverted by that Judgment, and he makes after them with the whole Posse of his Coun∣try to fetch them back again.

Lord, let never my holy

resolutions go away with my Afflictions, nor my Health dispense with the Vowes of my Sicknesse: Let me not, when I have in my distresse found Sanctuary in thy mercy as a Votary, in my enlarged condition indulge my self the loosnesse of a Libertine: Let me quit my credit, and faith∣fully pay my vowes, and dis∣charge the Bonds I have entred into with thee in my necessi∣tous and low state. Let Im∣munity from evil never ren∣der me such a stranger to what I were in distresse, that I should recoyle from my pro∣mises, and disown them.

FINIS.

Notes

• * 1.1

  Scal. Exer. adv. Card. 217.
• * 1.2

  Luke 16.
• * 1.3

  Noct. Att. lib. 4. c. 20.
• * 1.4

  The like we read was the occasion of that inun∣dation of the Lom∣bards into Italy under Alboinus their King. P. Diacon. l. 1. c. 1.
• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.6

  Busbequ. epist.
• * 1.7

  Il vin nel fiasco non cava la sete del capo Wine in the bottle quencheth not a man's thirst.
• * 1.8

  Chi pecora∣si fà il lupo la mangia. He that makes himself a Sheep, the Wolf will eat him.
• * 1.9

  Jam. 3. 10.
• * 1.10

  2 Cor. 2. 16.
• * 1.11

  1 Cor. 1.
• * 1.12

  Ps. 78. 34.
• * 1.13

  Terent.
• * 1.14

  Philo. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.15

  Clem. Alex.
• * 1.16

  Tert.
• * 1.17

  Anton. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.18

  Jambl. in vita Pythag.