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. The Second Part. (Book 2)

I.

IT is now no new advertise∣ment, that the Spirit of God himself doth in Scripture make use of heathenish speeches and observations, and apply them to a Spirituall use. Thus St. Paul took notice of a Paganish Inscription of an Altar 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and begun his Sermon to the Athenians on that text:

and in the same place v. 28. he quotes one of their Poets, Ara∣tus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. As also Menander 1 Cor. 15. 33. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And Callimachus (or Epimeni∣des) Tit. 1▪ 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. And James 1. 17. we have a perfect Hexameter verse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. and a double Jambick 2 Pet. 2. 27. Surely the warranty of such an Ex∣ample will give good ground for our making use of the borrowed helpes of humane Writers in Sacred things, so we deal with them as God commandeth the Israelites to deal with the Canaanitish cap∣tives, * 1.1 if they would wed them, to shave their head and pare off their nailes &c. if we devest

them of their paganish super∣fluities. For surely it would reflect injuriously upon the wisdome of God to think that he hath given the Gold and treasures of Arts & Learning, the spoiles of the Aegyptians, to be converted and made use of only for the making of a golden Calfe (such are all other subjects compared with di∣vine) rather then to be appli∣ed to the use of the Sanctuary, and the Service of God, as Ex∣od. 35. to the building and adorning of the Tabernacle: so be, that they be made to passe through the fire (as the Midianitish gold and silver, Num. 31. 22) and be through∣ly refined and purg'd from

their heathenish drosse. He that furnished Cyrus with treasure and riches of secret places,* 1.2 for the building of his Temple, Ezra 1. 2. doubtlesse had an eye to the framing and edifying of his Church in that light of knowledg and litera∣ture with which he hath imbe∣lished such writers. Hagar must not bear children to her self, and her Mistresse Sarah obteine none by her; and as long as this Handmaid hath her eyes towards her Mistresse in due subserviency, and is observant of her direction, while she seeks not to rule in the house, why should she be cast out? Elias did not nause∣ate or reject the food that was brought to him by a Raven, an

uncleane creature under the Law.

II.

The Mahometans are wont at their entrance into their Mosquits (or Churches) to put off their shoos and leave them behind them: and so when they bein their devo∣tions they stop their ears, & fix their eyes, that their thoughts be not diverted. When we enter into the house of God we ought to take heed unto our goings: the shoos we are to put off (as Moses when he en∣tred upon holy ground) are worldly and carnall affections; we must devest our-selves of all earthly encombrances, not bring that into God's presence

which may profane his Sanctu∣ary, but wash our hands in In∣nocency before we compasse his Altar: much lesse may we car∣ry into his house any resoluti∣ons of sin, or allowed and che∣rished inclinations to it; for this were to enter not only with shoes on, but with feet filthy & bemired, which cannot but pollute the ground we tread on, and cause God not only to be angry at, but loath and abominate us. And when we are engaged in duties of worship, a strict guard must be kept on our Senses, that they be not inlets to that which may steal away our Hearts, and through their trea∣chery our Sacrifice be not found (what the Heathens

counted Prodigious in their Victimes) without a Heart.

III.

A Vine which is one of the most fruitfull of Trees, (made use of by God to com∣pare the Christian unto) if it be left to its naturall excre∣scencies, unregarded and un∣pruned, shootes forth into many superfluous branches and stemmes, and spendeth its most g••nerous strength that way, and so becometh weak and fruitlesse. If God should leave the best Christian to the vitious exorbitances of his own heart and affections, and not curb and prune them, and retrench the extravagancy of

his desires, his strength would be spent on that which profi∣teth not, and he would soon grow barren and uselesse. There is need that both by his restraining grace he reduce and limit our desires, and by the sharpnesse of afflictions he cut short and check their excre∣scencies. Jonah grew fond of his Gourd, and God smote it, and therein nipt and restraind the unrulinesse of his Spirit, which would have spent his love and delight on a silly plant. Hezekia's pride was grown to such a height, that he must needs vent it by boa∣sting of his treasure; but God blasteth it by sending the Chal∣daeans to plunder him. When mine heart doth irregularly

run out after vanity, let the smart of thine hand correct my wandrings, and tame the wildnesse of my affections. Better I should bleed by thy pruning hook, then be cut down by thy Axe as withered and fruitlesse, and cast into the burning.

IV.

WE may observe that Light∣ning doth work with more potency and force, where it meeteth with the greatest resistance; and acteth more on that which hath hard and firmly compacted parts, then on what's soft and yeil∣ding, and giveth easie passage to it: hence it is, that it hath been sometimes said to passe

through the scabbard without any effecton it, and to melt the sword in it; hence also, the hard Oak and firme Cedar are exposed to its force, and feel its effects, when the Bay which is of a more yielding tender nature, is passed over untouched by it. The Judgments of God in their working are much accommodated to the temper of the Subjects on which they light. Where they meet with a stubborn, unpliant enemy, they fall with greater force, and are most pressing and heavy; they will break, where they cannot bowe: the foolish heart (Prov. 19.) fretteth against the Lord, he is carelesse and rageth; but whats the ef∣fect? The man that hardneth

his neck when he is rebuked, shall suddenly be destroyed, and that without remedy: those that are as wild Buls in the net of God, their own fury and rage doth but the more entangle, per∣plex, and weaken them; but where God meeteth with souls of a soft, complying, and obe∣dient temper, his dealings are accordingly gentle, he afflicteth them lightly, and doth not stir up all his wrath, he doth but shake his rod over them, with which he lasheth the backes of others. In this respect, because God doth thus wisely & care∣fully distinguish between the different states and tempers of the Patients he dealeth with, he is said to correct us in Judg∣ment.

V.

AN indiscreet, imprudent reproof hath usually a double ill effect first, in that by the fault of the manager (as a good story may be quite spoild in the relating) the acti∣on in its selfe good, is rendred for the present irksome and tedious: as a plaister laid on the wrong side may only smart, when on tbe right it would have cured. And next, in that it leaveth a prejudice behind it very disadvantageous at the like future occasion. A good stock of prudence and caution is in no duty more requisite then in this of Christian re∣proof, which requires such an

exact observation of circum∣stances, time, manner, persons, &c. to a wise management of it. As I desire never to act that tacite part of a Flatterer, with silence seemingly to sooth and cherish him that deserves reproof; and by a Friendly Cruelty to betray him into a security: so I think it both more safe and more wise to tarry on the shore, rather then lanch forth, when I know the wind will be contrary, and beat me back againe with bruises and rents. Where the person hath so much of the swine and dog in him, that he will trample under feet instruction and re∣proof, and turn againe and rent me. Christs prohibition warneth us not to dispence

holy things,* 1.3 nor to cast pearls to him. When the dose mee∣teth with such tough ill humors, that it doth but stir and anger them, not purge them out, there mostly it is more wisely withheld then administred.

VI.

CHrist I find before his pas∣sion, * 1.4 repeateth the same prayer thrice,* 1.5 Father if it be possible &c. which yet is so far from a Tautology, that there is in it the divinest Art of Rhe∣torick. For the reiteration is a great evidence of the strong intention and affection of the mind: as it was the overflowing of compassion, which doubled the Compellation in that, O

Jerusalem, Jerusalem, thou that killest the Prophets; and of love, in that, Simon, Simon, Satan hath desired to sift thee: and the sweet Singer of Israel is no where more Patheticall, then where he twice doubles the Note, Sing praises to our God sing praises; sing praises to our King, sing praises; all crowded within the compasse of one verse: he found so much melody on that string, that he could not leave harping on it. Heaven cannot be proof against a Peti∣tion so often darted towards it, it pierceth the more forcibly where it is so by renewed ap∣plications driven home. In a strong Prayer a force is used up∣on Heaven, the violent take it by force, and when the strokes

come so thick, and are so ur∣ged by redoubling, there can be no resistance. But further I observe likewise that our Sa∣viour's latter prayer is some∣what longer then the rest (as the wave which comes last swells highest) his mind was inflamed to a greater fervency in the progresse; insomuch that at last his ardency brake out into a sweat, a sweat of bloud. But how often do I find that my vigor and fervency rather loose then gain ground of my deadnesse and coldnesse in the continuance; my hands fall and my desires sinke; the sailes flagge, which at first setting out (it may be) seemed to have a full gale. This yeildeth suspicion, that the work is not

so naturaliz'd to me as it should be: for ••ll naturall mo∣tions increase their swiftnesse the more near they draw to their pe∣riod.

VII.

IN Civill converses, those whom we are not acquain∣ted with, we cannot find that pleasantnesse and relish in their society, as we do in their converse which familiarity sea∣soneth with a delightfull gust; because where we converse as strangers it is with some di∣stance, and as it were under check and restraint (as in a strange country we will not adventure any thing abroad without guard or convoy) and so not without a kind of unea∣sinesse:

but where as familiars we have more freedome and openesse. If we transfer this Experience to our spirituall Entercourse with God, we shall find the case very coinci∣dent; surely it would be far more gustfull and delightfull unto us, if we did not by our neglect of it keep our selves still as strangers to him. Frequency in our Accesses would breed a familiarity, that we might converse with God with that freedome with which friends open their bosomes one to ano∣ther; we should be more enlar∣ged in our Addresses, and that would make them have a more pleasant relish to us. By often treading the way, we shall beat out a path to the

throne of grace, free from that uneasinesse and discourage∣ment which in unfrequented waies we meet with: want of Vse maketh that irksome, which otherwise would be pleasant. He who bestoweth the fre∣quentests visits on Heaven, finds himselfe most welcomed there, and hath the best enter∣tainment; and he who cometh oftnest, will still desire to come oftnest. Therefore let those who esteem that, as void of delight in its selfe, which their own negligence only rendreth so, learne to judge righteously, and impute the ef∣fect to tis genuine cause: Man∣na is here to be gathered, if they would come out and bring pots to vessell it up. The

Table lies spread, and Christ bids his Guests be merry;* 1.6 Eat▪ O Friends, drink, yea drink a∣bundantly; but they stand off as strangers, and will not be among his Friends.

VIII.

SAltpeter, though it self observed to be of a fiery nature, yet being mixt with lue-warme water, at first it contesteth with it, but when overcome and dissolved by it, the water becometh abun∣dantly more cold then other∣wise it would have been. And that water which hath been warmed, and after returneth to its native temper, becoms more cold, and more subject

to be frozen, then that which hath not felt the fire. The con∣victions of the Spirit of God, where they do not work a thorough change, the heart be∣cometh afterward benumm'd into a greater coldnesse and deadnesse. A spirituall Relapse is very pernicious: where God hath been knocking and sent a∣way with a Repulse, in judg∣ment he will suffer another bar to be clapt on that dore, and make the sinner more hard∣ned. He that hath conquered the good motions and desires which heaven kindled in him, is given over to a more repro∣bate sense (as the temper of Iron is more hardned by be∣ing quenched after it hath been heated in the forge.) No sin∣ner

doth more eagerly wal∣low in the mire, then he that returneth to it after he was once washed: and the Dog will not easily again cast up that Vomit which after his first disgorging he hath licked up. Where the unclean Spirit after his depar∣ture for a season, in his return findeth the soul empty of Christ, swept and voided of all graci∣ous dispositions, and garnished with whatsoever vice may suit the entertainment of so un∣clean a Guest, his reentrance as with new Attendance, and his Hold is rendred sevenfold more impregnable then be∣fore; he taketh to himselfe the black company of seven other spirits worse then himselfe, and that mans last estate is worse

then his first. Lord, let me ne∣ver quench those sparkes which I should be alwaies quickning and kindling into a flame, lest by so doing. I make my selfe fewell for a flame, that shall never be quenched.

IX.

PLiny (as his Nephew tels us) out of curiosity praying into the mountaine Vesuvius,* 1.7 that he might discover the manner and causes of those fiery Eru∣ptions (in Natures Kill) was devoured by them, and made fewell to that, by which he thought to have encreased his knowledge; and so found his death in his too bold advance in quest of that Mystery of Na∣ture.

Surely to be too curious in our Enquiries and resear∣ches into the Mysteries of God, cannot but be dangerous. God hath drawn a Veile over some things, and if we are so bold as to go about to lift it up, he may justly strike us with blindnesse, even in those things which were before ex∣posed to our view. If we longe after such Forbidden fruit, God may by a flaming sword set to turn to all points of the Compasse keep us not only from the tree of Life and Knowledge, but from all o∣ther trees in his Paradise. Mo∣ses might come to the Hill, but not to the burning Bush, Come not hither; if he had, it might have proved a consuming fire

to him. If the waves of the Sea have their limits set, hither to shall ye goe; much more man's presumption and curiosity: And what security can he give himself that will boldly invade the Privacy's which an infinite wisedom hath lock••d up in concealement, and breake down the Enclosures which the All∣mighty hath set up. Cannot we be content to be admitted into his House except we ran∣sack his closet and Cabinet; to be of his court except we be his Secretarys? If we have an eare to heare where God hath no tongue to speake, he may justly cause us to have no eye to read where he hath a hand to write. T'is dangerous presumption to breake open God's Seale; to goe

in quest after the knowledge of that, which he hath therefore, hidden that we might not know it. He who is not content to look on the Sun where his rayes are refracted through a cloud, will but loose his sight by staring on him in his naked brightnesse.

X.

ONe that had a thorne run into his foot, of which he took small notice, till it after caused an Inflamation, and Gangrene, which soon seis'd on his whole legge, was yet unwilling to undergoe an ex∣cision to prevent it's further spreading; but at length it seized on his vitalls and pro∣ved

mortall. The event of this disaster when told me, made me consider, how many inlets there are unto death, and how the most contemptible thing may be Harbinger to that King of terrours: examples of the like kind are frequent in story, of Fabius choaked by a hair, Pope Adrian by a gnat flying into his throat, Anacreon by the stone of a grape &c.* 1.8 One of the bravest Spirits that Eng∣land ever gave a Cradle to, or Ireland a Grave, haveing re∣ceived a light hurt, beneath his high mind to stoop to the dres∣sing of it, by neglecting it lost his life: And we read of ano∣ther whom the prick of a nee∣dle under the naile of his thumbe sent out of the world.

Surely I cannot be certaine this day whether death may lodge with me before the next, if the least pricke of my foot may make way for it; if the smallest passage be a dore wide enough for it to come in at and the soul to goe out at. Any thing from the bowe of death, when our appointed time is come, may be a sure Arrow to hit the marke; a thorne may be as mor∣tall as a sword. Though nature had never expos'd our bodyes to the assaults of an army of 300 diseases (for so many Pliny's List informes us we are infested with, and a more exact accountant would finde upon enquiry that the number might be set much higher with∣out any errour in the stating

of it) yet that variety of In∣struments, chances, states, and circumstances of life which we lye open unto, might adminis∣ter sufficiently unto the wombe of death. Let me be prepar'd for that by every thing and at all times, which may come at any time & by any thing, must come one time or another. I shall not hasten my death by being still ready fot it, but make it lesse terrible and de∣prive it of it's sting. He that lookes for death daily, shall never meet it the sooner, but the better and the more joy∣fully.

XI.

SHimei when eager in the pursuit and search after his Renegades, was unmindfull of the injunction Solomon had laid on him, and the limits he had confined him to, and so ventured the losse of his life for the finding of his servants. God hath made lawes that might li∣mit and circumscribe the waies and actions of men, and hath menaced death for the transgression of them; but most men are so earnest in the pur∣suit of transitory things riches and pleasures (which are but servants and should not com∣mand our desires) that they minde not the bounds which

God hath prescribed them. While they are in the heat of their range, and carier in sin, there is no time for a sober weighing of that startling ques∣tion, What will the end of these things be? or for a serious re∣flexion on the terrour of that threatning voice, the soul that sinneth it shall dye. The Volup∣tuous man will as little own any bounds set to moderate his pleasures, as rivers do acknow∣ledg their bankes when they swell and spread themselves out of their due channell: the Ambitious man is as vast and wide in his aimes and hopes as the boundlesse Ocean: the Co∣vetous trades-man can inch his measure, and foist in false weights and use the ballance of

deceit, while he mindeth onely his gaine, and considereth not that his conscience is fold in the bargaine Lord let me ne∣ver endanger the losse of my soule in the unlawfull or un∣warranted pursuit of any tem¦poral good.

XII.

IN the rebellion of Corah, Da∣than and Abiram wherein they rose up against Moses and Aaron to bereave the one of his rule, the other of his priest∣hood; it was a dismall terrifying sight to see their punishment; the earth to open under them and swallow them up alive and close her mouth on them; that which is wont to be only a

grave to be their executioner: insomuch that I do not won∣der that the people (which by God's command were all called thither to bespectators) all that were round about fled at the cry of them; for they said, lest the earth should devour us also: for though they were not guilty of the conspiracy; yet the horrour of such a sight could not but affrighten them to seek for se∣curity. If we might in like man∣ner se how rebellious impeni∣tent sinners goe hence into the pit of destruction, if we might in visible manner behold how hell open's her mouth to re∣ceive them, and how they fall into the wombe of death which is closed upon them to all eter∣nity; surely it would make us

tremble and flee, endeavour to avoide the danger and seek out for a refuge, lest it should devour us: their destruction would put us on vigorous en∣deavours of working out our salvation with feare and trem∣ling; and the sad evils of their death would be a meanes to re∣medy and cure the sinfull evils of our life. That which we cannot see by an eye of sense, we may discerne with an eye of faith, let it therfore haue the same effect on us as believ∣ed that it would as visibly seen.

XIII.

A Subtle Lawyer desireth no more advantage in an

hold which he would take in a conveyance then many words; somewhat he will finde to fas∣ten on, and will so blanch the matter, that that shall seem plausible at last, which at first had no such appearance. I date the beginning of the Fall from thence, where Eve tooke the boldnesse to hold chat with the Serpent; if once we enter into a discourse with the Tempter, and proceede so far as to listen to him, we are halfe wonne al∣ready; there is a ready passage for him from the eare to the heart. Where such a Sophister is admitted to reason the case, and our eares are open and our tongues free, the matter is as sure given up as if it had been yeelded without dispute.

Evill and Errour is of it selfe insinuative and plausible, much more when managed by so subtle and perswasive a Rheto∣rician. If the divell be enter∣tained in our Parlor he will soon get a lodging in our bed-chamber, if we give him easy entrance into an Outworke, he will soon possesse himself of the City. Therefore stop thine eares at the voice of this Hellish Charmer: Assoon as he ad∣dresseth himself to a tempta∣tion send him going with an Avoid Satan.

XIV.

IT seemed strange to me when▪ I first understood

that some venomous things would yeeld an Antidote to their own poyson, and that the viper will offord a remedy against the deadlinesse of his own stinge; and since I have learned that it is a frequent thing in Chymistry to extract Alexipharmacall Medicines out of things which in them∣selves are most noxious and destructive; thus the Artist will make Mercury and Anti∣mony, deadly poysons, by the power of his operation to yeeld remedy's of rare vertue: We read of a Plant also in the West Indies whose leaves are venomous, and yet the root of it, is an excellent Antidote. Let me not then wonder that he who brought all things out

of nothing and light out of darknesse, can educe good out of evill: that this Omnipotent Chymist can out of sin draw a Restorative Elixir, and make the poysoned darts of Satan prove Antidotal; that he can make our disease afford a Me∣decine; that he can out of the Gall and Wormwood of Af∣fliction extract a Quintessence of Pleasure, and sublime tears into spirituall Joy. Let me admire and adore thee Lord, not only for thy grace and love in our Salvation, but for thy Power and Wisedome in the methods of it.

XV.

THe Apostle compareth those subtile Impostures by which Factours for Hell drew men aside from the faith to the embracing of strange Doctrines, unto Witchcraft. Gal. 3. 1. O foolish Galatians, who hath bewitched you. And 2 Tim: 3. (wher•• he painteth out the condition of the last dayes in such lively colours, as if the state of our unhappy ages had been present before his eyes) he parallel's the se∣ducers with Pharaoh's sorcerers and Magicians, Jannes and Jambres who withstood Moses. What strange effects of this

Sorcery have we seen in our daies? did Satan ever play so much above board and act so openly upon the stage as in these times he hath sometimes even laid aside his maske and adventured to appear in his own shape. And of what little availe have the Countercharms of sound principles formerly in∣stilled been to many on whom God hath suffered these Im∣postours to practise their Ma∣gick? And how have the De∣vil's Instruments by this black Art, and Spirituall Necroman∣cy, raised out of their graves errours long since dead and buried, and putting a new guise on them made them walke up and down again? And many have been wrought up∣on

by such an unhappy Fasci∣nation, that (as Machates (mentioned by Phlegon) sup∣posed he had caressed and hap∣pily enjoyed his Spouse, when it was but a dead and rotten carcase; So) they have fallen in love with and espoused that for truth and religion which is but Heresy long since laid in it's grave.

XVI.

I Read that the Mahometans have set houres for their daily Oraisons, in which they are so constant that not any secular matters, whether im∣pediments of businesse or di∣vertisements of pleasure do

keep them from praying five times a day; whether they are fixed at home or abroad moving in a journy, when their stinted times come they apply themselves to their (O that I might call them, true) devo∣tions; and this doth every one, from him that bears the Scep∣ter to him that carryeth the Sheephooke. How many are there called Christians that cannot afford to pray so many times in a weeke, in a month, as those Infidels in a day; that can be content to crowd a whole Sennight's devotion into one Prayer; and count them too lavish in their expences of time that make greater allot∣ments of it for that businesse then they: yea, some think it

enough if they summe up their lives and expire their last breath with a, Lord have mercy upon me. Christ commandeth us to pray for Daily bread. E∣very day Manna must be ga∣thered from Heaven. It is as necessary to the Spirituall life of our soules as our often re∣peated meales and refections to the subsistance of our bodys. We justly deem it strange and wonderfull in some that we read off, who have lived with∣out meat, some whole Weekes, others Months, others years, (and a creditable authour telleth us of one who lived 15 years withous eating or drink∣ing.) But here a long fasting and Abstinence from this Spi∣rituall refection is a thing so

frequent that it meriteth not so much admiration. But what ac∣count Quercetan giveth of the former, that in such strange fastings the inspired aire hath been sufficient in attraction to afford nourishment to such bodys; is more truly applica∣ble here; for the soules of such are (like Chameleons) fed on the air and vanity.

XVII.

VVAlking in a hot sum∣merday, I was some∣what annoyed with a multitude of flies and gnats humming about me; drive them off wholy from me I could not whatever means I used, yet I

could hinder them from set∣ling on me.

And thus I find it sometimes with the thoughts and motions of my heart; evill suggestions are very busy within me, and though they much infest me and are troublesome to me, and I endeavour to drive them away, yet I cannot free my self wholly from them; but they shall not rest there: the birds might light on A∣brahams sacrifice, but they were soone driven thence. Though Satan and the Cor∣ruption of my heart do send forth a noxious Offspring, yet my heart shall not harbour nor cherish them. Evil mo∣tions may arise within me or be injected into me against

my will, but I will not be Nurse to foster the breed, nor host to lodge or entertaine such hellish guests. As Vagrants that range the Country are wont to be served, whom though we cannot prevent from pas∣sing through our town, yet we do not permit them to make any abode there, but whip them away, and so send them to their own home: I cannot hinder them from passing through me, but I will looke to it that such straglers shall have the Law executed on them, that they do not either make their stay there, or re∣turne thither any more. These Malefactours may come to me for harbour or shelter but the only thing I shall do with

them, shall be to make their Mittimus and send them a∣way.

XVIII.

THe Rabbines tel us, ac∣cording to their wonted vanity, that Aaron Exod. 32. intended not to make a Calfe, but cast the golden earrings in∣to the fire to consume them; but by the operation of Satan working by some Egyptian Magitians in the camp the form of a calfe came forth.

But surely it is very usuall for that old Serpent thus to o∣ver-act us, and make us unwit∣tingly advance his interest, while we thinke with innocent intentions we drive on a good

designe; to use Zeale without knowledge as an Instrument to promote his own cause under the pretext of God's: Where men thinke they are building a Church for God, to make it a Chappel for himself. Peter thought he had uttered that which would have pleased Christ, Master pitty thy selfe: yet the Devil (it seem's) had made him his spokes-man, get thee behind me Satan. That de∣signe which to gaine Proselytes and Assistants had pro aris stamped upon it in the front, ho∣linesse to the Lord written on it; when the other side is seen, sometimes proveth to be only pro focis, for the advancing of a carnal Interest which some have set up to be promoted

and driven under that Maske: Hence hath it proceeded, that what David said the zeale of thy house▪ hath eaten me up, may be by a prodigious Inversion truely applyed to some, their zeale hath eaten up the house of God.

XIX.

SErpents which in the cold of Winter growing impo∣tent and languid retire them∣selves to their dens and ca∣verns, unable to hurt, or to stand out against the least resi∣stance; when warmth returneth with the Sun, renew their for∣mer strength and vigour, re∣linquish the holes and retire∣ments

in which they lay folded up, can use their force and their stinge again and appear dreadful to the most armed opposition. Those Temptati∣ons which in the season of Ad∣versity, we seemed to be wholy freed from, or had lost all their efficacy and force, that it was an easy conquest to subdue them; when the Sun shine of Prosperity cometh on, it cherisheth▪ and envigeurateth them, their number is augmen∣ted, their strength more prevai∣ling, and their assaults more frequent; scarce a step we take in which we are not in danger of a Serpent's stinge.

XX.

SOme Christians have been earnest and curious that they might know the very day of their conversion; the time of their Spiritual Nativity, when there was an accesse of joy among the Angels in Hea∣ven because a new Saint was borue to it; the day from which as the Epocha of their salvation they are to date the beginning of their Happinesse; that they might set a marke upon it, and make it signal in their Calendar in a scarlet-Text as the Day of their Second Birth. But let it not be so much my care to

know when I commenced Be∣liever as to assure my selfe that, the day is past, and the happy work wrought. The voice by which God raiseth a sinner from the dead, is not always accompanyed with thunder and Tempest, but sometimes it is a still voice: He sometimes co∣meth early and preventeth Satan's harvest, and stealeth into the Creatur's bosome si∣lently and undiscernedly be∣fore any Giant-sin hath deflour'd the soul; and then by no token can we retrive or finde out the determinate season, by the most careful search. Some in the Spiritual travel of their second birth have few or no painful panges, while others have sharpe and grievous

throwes which make them re∣member the time as long as they live; as the women of Is∣rael were sprightful and quick and lively in ther delivery▪ un∣like the Egyptians. The streams of grace may be large and full, where yet the head of it may be undiscovered, as the river Nilus hath a great and plenti∣ful current, yet his springe is unknown: The Sun may rise with his head veil'd under a cloud, and unobserved, and yet after appear in full strength and glory. S. Paul had his eye upon the Goale,* 1.9 and forgetting those things which are behind, press••d forward towards those things which are before: and (in allusion to his practise) we should not so much busy our

selves to know where we first made our start, as minde the running of our Race.

XXI.

LEt us observe the several steps and descents which Eve made in her fall, that brought with it the ruine of Mankind.

First, she enter's into a dis∣course and holdeth parlee with the Serpent at the forbidden tree, and so setteth her selfe out of God's guard.

2. She listneth to the plau∣sibleness of his pretexts, is mo∣ved with the doubts which he starteth, and giveth credit to

his false and sly insinuations, and believeth his lying sugge∣stions.

3. She looketh on the fruit with a longing eye as pleasant and desirable. The heart is soon bewitched when the eye is fas∣cinated, when the object fin∣deth easy admittance there, it soon set's the affections on fire, and the fumes from them cloude the understanding and make the will to warpe.

4. Her longing must be sa∣tisfyed; she tooke of the fruit; her hands execute the com∣mands of her perverted Will.

5. And she did eat; And what els could be expected but that when she had received the cup so willingly at the De∣vil's hand she should drinke off

the poyson? But Lastly, she gave also to her husband with her: The Devil that before was a modest begger without door, now he is entred command's the house; and she is so officious for him as to become a Tem∣pter herself, desirous to diffuse her sin beyond her personal con∣finement See by what win∣ding staires we were led down into these depths of misery we now are in.

Therefore give not place to Satan, not for a moment; re∣tire not the least step: stifle his primitive and seemingly inno∣cent motions; play not about the bait lest thou be caught unawares: Yeeld not at first lest thereby thou unwittingly part with thy strength to re∣sist

him in his following▪ ollici∣tations: If he loosen the roots of thy Faith at first the next gust of temptation may cast thee quite down. If we stop not the journey of sin by a sea∣sonable Arrest at it's first stage, the further it goeth the more stronge and numerous it grow∣eth, like a River which the far∣ther it runneth from its spring the more it enlargeth it's streā and windeneth the Channel. David walking on the Battle∣ments of his house in a loose and careless manner, gave his eye liberty, and in that free gaze it soon ran out of God's keeping, and through amorous and light glances on Bathshebah let in Adultery, and so holy David became one of the fooles

in Israel; neither rest's he there, that was a Pearle in his eye, it soone becometh bloud∣shot, and by degrees he com∣passeth a cruel, yet deliberately plotted murther. Absalon at first only entertained some ambitious thoughts, and a se∣creet desire of anticipating his future hopes and Antedating his style of King; but the swel∣ling imposteme soon ripened and brake out to his own de∣struction in Rebellion, incest and murther. One sin is the decoy to another; and though God never pronounced an, increase and multiply, on it, yet nothing is more fruitful: The giving way to it is as the pour∣ing out of water, which before might be kept within the

bounds of what contained it, but when poured forth it's course is uncontroulable, and we can∣not limit it; it is not for us to say of sin hitherto it shall goe and no farther.

XXII.

THe Panther is wont to be taken by the Hunters by two sorts of wiles; sometimes by wine in which he hath so much delight that he will drink of it to inebriation: at other times they are wont to lay glasses for him, which while he tarryeth to behold himself in, he is with ease overtaken and destroyed.

Satan make's men drunke with the pleasures of sin, and then dealeth with them as he pleaseth: By immersing and drenching themselves in carnal delights they are transformed into swine, (which the drun∣kard to a proverb most resem∣ble's) swallowing in the mire, and are a prey open and expo∣sed to him that goeth about seeking to devour. Sampson ha∣ving his mind weakned and inebriated by a too-fond and strong affection to his Dalilah, was thereby betrayed to the loss of his great strength, and laide himself open to the un∣resisted assaults and insults of them, of whom thousands before could not effect that which a handful did then. But where

he cannot allure to gross sen∣suality, he compasseth men with a device no less effectual and more refined: This mighty Hunter of soules setteth a glass before them, wherein they may view and contemplate their own excellencies; and that usually so falsly flattering as that it shall represent a fair beautious image to the most deformed mishapen face: He know's that the reflection on his own perfections with admi∣ration was his own ruine, made him measure the distance be∣tween Heaven and Hell by a fall, and changed him from an Angel to a fiend; and from a personal experience made use of this sleight to intrappe our first patents in his first grand

Attempt to destroy Soules, in which he found such answer∣ble successe, that no wile ha••h been ever since more practised, by one hath he more filled the Region of darkness with lost souls: By this he setteth the Creature in the Throne and maketh him in a direct way advance himself above his Creatour. When an unballa∣sted spirit is so overset and swel∣l'd up with fond and vaine conceits of it's own excellen∣cies, 't is easy for him to over∣turn it: When he hath set the soul on a Pinnacle there to be presented with a large view of it's glory, and to gaze on it's own perfections, the weak head scon grow's dizzy and addle through pride. These entrap∣ments

the Devil had practised on the Publican and the Pha∣risee, the one he had made to run into more enormous and grosse sins, the other he had set his glasse before, and he was so taken with his own image, that he could find no other matter to fill his prayers with, but the recounting of his own perfections. Lord, suffer not Satan by any of these wiles to ensnare me; Not to intoxicate me by the pleasures of sin, and so weaken, & shave off my locks, lest the Legions of Hell be upon me: Let me not drinke of the Devil's wassel, his wine is a mocker; my Soul, looke not on it when it is red, When it giveth it's colour in the temptation, for in the end it will bite like a

Serpent, and hurt like a Cocka∣trice: Pride goeth before de∣struction, and a high minde before a fall; therefore also lay thine hand upon thy mouth, for God hateth an haughty eye.

XXIII.

WHen Nathan had gi∣ven holy David a re∣lation of the cruel extortion and injustice of the rich man in wresting the poor man's ewelamb out of his bosome,* 1.10 how doth this anger kindle presently and his passion rise against the wickednesse of the injury; insomuch that he straight resolve's, and backe's

it with an oath, that the man should surely dye who had done that thing: But in the issue it soon proved that David was a little more nearly concerned in the matter then he was a∣ware of, when the Prophet came home and closed with him with a Thou art the man. The sentence he had pronoun∣ced was on his own person, and righteous David had un∣wittingly been the judge to condemne David▪ the Adulte∣rer and Murtherer; at his own barre, out of his own mouth. Doe not we thus often con∣demne our own vices in other men's Persons, and passe a just censure on those sins in them which we have inconsiderately indulged in our selves? Many

do severely sentence worldly mindedness, sharpely declaime against coveteousnes, brand and defie the sensualist, pro∣nounce condemnation on the Hypocrite, & can with heat en∣veigh against such other sins; whereas if they would turne their eys inward they might see what they thus condemne within their own bosome; and their sentence would be no where better applyed then to themselves.

When I read the relation of Judas's cursed treachery, his coveteousnes and dissimula∣tion, in selling his Master for thirty pieces of silver (the price of him that was valued) betray∣ing him into the hands of the Jews to a grievous Passion and

Death, making a kisse the Pro∣logue to the hellish part he a∣cted: how doth mine anger boyle and mine heart rise a∣gainst his wickednesse? How severely is Pilate condemned at my tribunal for sentencing my Saviour? And I pronounce the Iewes a thousand times worthy of that scourging, and buffeting and death, which they inflicted on Christ. But if I seriously reflect on my self may I not finde a traiterous Judas within mine own home? I may startle, and disown it; Judas himself would not an∣swer to his name, but put it of with a, Master, is it I? But surely it will appear I may re∣turn upon my self with a, Thou art the man, if I consider, that

I have betrayed Christ to my lusts and delivered him into the hands of his enemies: I have sold him by preferring the plea∣sures of sin, the satisfaction of my carnal defires, the drosse of the world before him; by ad∣vancing some fleshly interest above him: And I have by mine hypocrisy made a kisse the covert of my treachery. I by my sins have pronounced Pi∣late's sentence on him, let him be crucified: Every transgres∣sion hath been a thorne, and naile, and spear to him; I have spit in his face by despising his ways; and by my vanity and pride have cloathed him with the purple, the crown of thorns, and reed of reproach: he hath been wounded not only for, but

by my transgressions: Though he pronounced a consumma∣tion of his sufferings on the cross, It is finished; yet by these new 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and afterings of sufferings, I have acted over the Tragedy on him again, as though it had not been finished. Therefore, as Seneca said of himself, that if he would seek a foole [non longè quaerendus, meipsum invenio] he need not goe far for him, one might be found within his own skin: So I need goe no farther then my self (though I cry Hosanna to Christ) to seek a Judas, a Pilate, a Jew.

XXIV.

GAleacius that noble Mar∣ques of Vico, was so effe∣ctually wrought on and perswaded by an elegant simi∣litude in a Sermon of Peter Martyr's, that he soon after laid down all his honours in∣terests and relations at the feet of Christ, and by a voluntary choyce took up his cross, and became a Convert. Perhaps the same thing nakedly and ba∣rely proposed would not have made so easy and great im∣pression upon him, as it did set forth and adorned in that Rhe∣torical dresse. The same pas∣sage

in a different habit, may be vigorous and piercing, or languid and dispirited.

Hearers are generally like Bees, they go all to the flowers; therefore our discourse may be profitably as well as plea∣singly strowed with them, so they yeeld as much hony as they make a fair shew: The food will be received more readily when thus candied and sweetned, as Pliny say's the Elephants eat their provender the better if the manger be garnish'd with flowers. The as∣sistance of oratoury (so it be duly applyed, and come in on∣ly as an Auxiliary) is no way to be sleighted and rejected; for by this chiefely (among se∣cond means) the Preacher

in the affections of his Audi∣tors, by this he thunder's and lighten's in them (as Pericles was said to doe by his elo∣qnence.) The palme may some∣times strike more effectually then the fist. The potion will down in sack which otherwise would have been nauseated; and bitter Pills under the co∣vert of somewhat that is tooth∣some will be admitted. The fea∣thers that impe the arrow make it fly the faster and pierce the deeper. Surely it could not be without the help of this Art that Christ was so graphically describ'd, and (as it were) painted forth in his crucifixion before the eyes of the Galatians (Gal. 3. 1.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Although the Imposture of that

Rhetorick,* 1.11 deserve's more reproof then commendati- which worke's on the Affe∣ctions alone, and not at all on Reason or conscience; and so kindleth a strange fire in the Heart, (thorough the glass of the Fancy rather then the Judgement) which God will not own in our Sacrifice: As likewise the wantonness of that, which is as gay and gawdy in the dresse of every sentence, as a young Scrivener is in flow∣ring a Capital letter with his luxuriant pen; Truth (speci∣ally divine) will not be deck'd thus like a strumpet, although it refuse not that her native beauty should have the advan∣tage of a decent matronlick or∣nament.

The pearles of the Kingdome of Heaven should be set in Gold (not in Lead) though not so curiously wrought and embelish'd, as that the Artifice should hide the native lustre of the Iewel. Comely and neat apparel is an ornament to the body, but if either gaudy or course, a dis∣grace.

XXV.

A Spartan haveing long bu∣sied himself about the car∣case of a dead man to try if he could settle it firme in an up∣right posture; perceiving how ineffectual his endeavours

prov'd, sometimes the head falling into the bosome, some∣times the armes flagging downward, and the whole, at last, falling to the ground▪ told the slanders by (who smil'd at his unsuccesful attempt) Ther's wanting (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) something within, meaning a Soul. Thus it is in dealing with those who are dead in trespasses and sins; if we endeavour to hold up their countenances heavenward, and would have them fix their eye on Eternity, and an immortal estate, we can't hold them to it one moment; they presently incline towards the earth a∣gain: if we would set them on their feet, and make them up∣right, if we would set their hands at work in deeds of righ∣teousnesse,

justice and truth; and have them to stretch out their armes to the relief of those that are in distresses; all is in vain; while ther's no spi∣rit nor principle of motion; something is wanting within. If God's dreadful threatnings be sounded in their ears with a voice of thunder they hear it not; if Hell be set before their eyes in clear and visible representations, they see it not; if a scourge be laid on their backs their dead flesh feel's it not.

XXVI.

'Tis a true and pithy pro∣verb which is in use a∣mong the Levantines, that Heaven and Hell are seated in the heart of man. Every man is a little world within himself, and his soul is the scene and Theater in which are represen∣ted, the Processe of a Court of Iudicature, the pronouncing of a sentence of condemnation or Absolution, a binding and loosing, and according to that awarde, an execution; in which, conscience (as in the former it sit's as a deputy Iudge under God, so in this it) act's

the Executioner; and there are in the Heart a Paradise of plea∣sure, streams of comfort on the one hand; on the other, a gib∣bet, fire and a racke. Doth not he find a Heaven within him, that hath that certain and sincere and untroubled happi∣nesse▪ those gleams of joy and refreshment which a good conscience is authour of? Let popular noises, vulgar suffra∣ges & opinions, outward com∣motions and attempts be what they will, they can no more disturbe or raise a wrinkle in this inward calme and Pacifique Sea, or correct and restrain that transport of comfort that ari∣seth from the triumphs and applauses of Conscience, then all the thunderings and storms

in the lower Regions can dis∣compose the serenity of those which are above the stars: This made Paul and Silas sing in their prison, while the foundati∣ons of it were shaken by an earthquake. And doth not he carry a very Hell in his bo∣some, whose soul is rent and distorted with those convulsions of horrour and terrour, di∣stracted, by those fearful ama∣zements, pierced, by those sharp Agony's which a guilty conscience punisheth him with? Though he seek relief by di∣version to wordly businesse. by consorting with merry socie∣ty, by running for Sanctuary to false and flattering opinions, by rolling himself in his uneasy chaine of fire; yet he may as∣soon

forsake himself, as by all his Arts and methods get out of these suburbs of Hell.

XXVII.

OLd Ely who was so mild towards the notorious sacriledges, Adultery's and in∣cests of his sons, of which all Israel rang, how uncharita∣bly doth he misconstrue poor Hannah's devotion, and upon what a weak ground (only, seeing her lips move without noyse) doth he build the hea∣vy charge of drunkness against her: But afterwards perceiving his errour, he recant's, and turne's his condemning Han∣nah into praying for her.

Thus it often happen's, that those who are most mildly in∣dulgent to their own, are most sharpely censorious of others (As the Hedge-hogge hath sharpe prickles without, but is smooth and soft within: And the Snakes in Syria, doe sting forreigners, but will not hurt any of the inhabitants, as some say.) He whose judgement is suborned or bribed by Affection to a too partial and soft Gent∣lenesse; will on the same ac∣count, where the subject is dif∣ferent, be as much warped and bias'd to a contrary extreme of a too unjust rigour: For the case is much alter'd with the persons that are concern'd in it: If nature or affection be allow'd to passe the sentence,

and in judging offences to ac∣cept the persons of the offen∣dours, the judgment must needs be partial: The same eye which was so blear'd that it could not discern a beam in one case, will be so quicksigh∣ted as to spy a moate in the other. And how apt is hasty and in-considerate zealt to pass a grievous censure, where there is no other ground for it but meer misprision? Those that are too forward and rash in their reproofs before they have taken sufficient estimate of the ground on which they are to level them, are often guilty of a zealous breach of charity. Let me imitate Ely, not in committing but amending his fault, and if in my haste I have

prejudic'd or injur'd another by an unjust censure, let me not persist in my errour, but be as unquiet till I have made satisfaction for my offence, as I was till I had committed it: Let me in coole blood make the best reparation I can for the wound I have given in my heat and distemper'd zeale.

XXVIII.

A Dr. Spigelius,* 1.12 that incom∣parable Anatomist, while (at the marriage of his only daughter) he was gathering up the broken reliques of a Glasse, it hap'ned that a frag∣ment of it scratched one of his

fingers; but the hurt because of it's seeming slighteness be∣ing neglected, created at last an inflammation which posses∣s'd his whole arm, and rais'd a swelling under it, and in the conclusion (though he might seem by his excellent skill in Physick to have command over death it self) by an Empyema brought him to his grave. Thus the least wound given to our souls by the smallest sin, if neglected and slighted may by degrees fester and gangreen into the intolerable torment of a wounded spirit: And the lightest hurt if we have not ti∣mely recourse to our spiritual Physitian and to the balme of Repentance, may grow to our irremediable woe. If we wash

not our wounds with our tears while they are fresh and make not speedy application of the playster of Christ's blood, a scratch may soon contract such a purulency as may ripen it to an ulcer: Specially considering that the flesh of the minde (pardon the grosseness of the metaphor) is not easy to heal, being full of evil, corrupt, and morbifick humours which will make the least hurt fester and ranckle. Neither must we con∣tent our selves with a palliative cure, a skinniug over the wound; for that leave's it secu∣rely to gather all superfluous and noxious humours to it self, as to an Abscessus, which will in the issue exulcerate and in∣flame the minde.

XXIX.

GOld in the Oare, as it new∣ly comes out of the mine, before it hath pass'd through the fire, can hardly be discern'd from stone or a piece of hard∣ned earth; but yet when it hath felt the furnace, and is by it purged and separated from its dross, it come's out the most pretious of metals; In somuch that the flames seem rather to make then purify the Gold. Ma∣ny who before they were cast into the furnace of Affliction, had so much dross and impuri∣ty, and earthliness cleaving to them, that little of Heaven was

discernable in them, come out of it wholy unlike themselves: That searching and penetra∣ting flame, separateth the pre∣cious from the vile, divideth between them and those cor∣ruptions which are most clo∣sely and intimately combined with and embraced by their Spirits: They enter into the fiery trial earth, and come out Gold: This endue's them with that holiness and humility by which they are prepar'd for that high perfection of beauty and glory, which they shall be vested with when they enter that great and glorious city, whose streets are paved with pure Gold, and whose founda∣tions and gates are precious stones. The hue and complexion

of their souls who thus pass thorough the fire, is altered; they have abandoned and laid aside all their carnal adhaeren∣cy's, repaired the breaches of their consciences, the decays of their graces, their neglect of duties, their coldness in reli∣gious services: Though before they were bound and fetter'd by their lust, yet they come forth, (as the three children out of Nebuchadnezar's Furnace) free and at liberty.

XXX.

'TWas an inference that de∣served laughter which one made, who reading in the

subscription of some of S. Paul's Epistles, Missa fuit Romae, presently thence con∣cluded that surely Mass was said at Rome in S. Paul's days. Pointz a Jesuite cry's out, ther's no hopes of prevailing with these Hereticks because it was long since Prophecy'd of them. 2 Chron. 24. at illi Protestantes noluerunt audire. ('Tis well (as one say's) Protestants were heard of in the old Testament as well as Jesuites, whose name by good hap one of them hath found out Numb 16. 24. even as Erasmus found Friers in S. Paul's time inter falsos fratres.) Many there are whose dictates are as little favour'd by Scrip∣ture, and who are not asham'd to make as ridiculous a claime

to it's patronage: That will not bring their opinions to the word of God, but draw it to their opinions; and force their own sense out of it, with as much violence and torture, as that whereby Chymists endea∣vour to extract that out of Me∣tals which God and Nature never put into them. Such would make the divine oracles (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.) to speak to the patronizing of their own inter∣est; and would suborne God for a witness to their errours. As Caligula dealt with Jupiter's statue, taking off the head of it, and placing his own in the roome, so they substitute the devices of their own brain in place of the sense of God's word. Yea, sometimes such

interpretations and Glosses are given as doe not only cor∣rupt but contradict the Text, and that with as open and de∣clar'd an enmity, as that of the Papists, when they make in one of their Pope's Canons by the word statuimus to be meant Abrogamus. Such might with greater shew of reason pretend either to a new Reve∣lation, or to have found what they deliver in some of those (spurious) writings, the Epist∣les of Paul to Seneca, the Go∣spel of the Hebrews, the Acts of Paul and Tecla, &c. rather then in the Old or New Testa∣ment.

XXXI.

'TIs as strange as true what we are told of the Taran∣tula an Insect not unfrequent in Italy, that if it happen to bite any, usually with a won∣derful fit of mirth and laugh∣ter by degrees they dye away: And nothing but Musick can cure them. A Viti saltus doth the like in those who are feiz'd by it, their humours and spi∣rits being so distempered, that they are continually dancing till death take's hold of them, and conclud's their comick mirth in a Tragical Catastro∣phe. Methinkes the case of

those is much the same who are bitten by that Infernal Serpent; All whose years are spent in mirth, and their days in laughter, but in a moment they goe down unto the grave. Let us see a little how the hu∣mour worke's, and look on the image of this spiritual Phrensy, and listen to this crackling of thorns. Let out hearts chear us, say they, and let all care be extinguished in laughter; let a solemne aspect ne're be enter∣tain'd in our countenance, and let a sad looke be perpetually banish'd: Let a serious speech be interpreted the raising a Mutiny against the reigne of Mirth, a sigh be punish'd with manacles, and the dropping of a tear as the venting of a Pas∣quil:

Let him that break's not out every way in jollity (like the wheele of a well-couch'd firework, that flye's out on all sides) be baulked as a male content; as one that would blend and dash our wine with water, or that would corrupt the charmes of our Musick with discord. Let us own no care but how we shall multiply and vary our methods of delight; how to make the ensuing day glide away with more softness and jollity then his forerunner; how to sublime and exalt plea∣sure, & extract an Elixir from all the flowers in the Paradise of Delight; let us eat our bread with joy, and drink our wine with a merry heart, for there is nothing better then this: Let disports

and Revels, feastings and dal∣liance be our daily and nightly entertainments.

Rejoyce o young men in your youth,* 1.13 and let your heart chear you in the day of your youth, and walke in the ways of your heart and in the sight of your eyes. But listen, and you shall hear a clappe of thun∣der; Know that for all these things God will bringe you to judgement. Your Joy is but a flash, your mirth vanisheth in the noyse, your disports do but impe the wings of Time, your feasts are but Running banquets, short delights, your Ordinary's are pleasant, but the Recko∣ning is Ruine, your Dalliances do not embrace content, your Musick is as empty as sound.

What is the summe of your misery, the frolicksome exces∣ses and extravagancy of your mirth are the Harbingers of anguish and sorrow; these symptomes are the Progno∣sticks of destruction, the end of these things is death: Eternal wrath is entail'd upon your momentany delights, and no∣thing can cut off the entaile but an act of soveraign mercy: The Kisses of Pleasure (like Joabs to Amasa) are but a glo∣sing to maske the conveyance of the Sword into your bowels. Surely that laughter well de∣serve's experienced Solomon's definition of Madness, which is thus the forerunner and symptome of destruction:* 1.14 Which (as he speake's

elswhere cast's arrows and fire∣beands, and death, and all in sport.

XXXII.

WE read of Agrippina that the course she took to destroy her husband Claudius was, by tempering poyson at a banquet with the meat which he most delighted in,* 1.15 a Mushrome (boletum medi∣catum avidissimo talium cibo∣rum obtulit.) And we know that what is venomous, being mingled with Wine, worke's more furiously and incurably then with Water. The Devil's great business is, to search into

our tempers, thoughts, incli∣nations and affections, that finding which way the pulse of our soule beate's he may apply himself accordingly; that he may suit and attemper his temptations so, as most effe∣ctually to work on the humour that abound's most in us; that he may lay his poyson in our daintyest dish; and bait his hooke with what he is sure we will swallow with most eager∣ness▪ If he finde's the heart bent upon Riches, he will pre∣sent such a man a golden Idol for him to fall down unto (as Nebuchadnezar set up an I∣mage of gold for his subjects to worship:) When he entred Iu∣das to hurry him to that horrid treachery, 'twas a silver Key

that let him into his heart, and he knew that the Bagge which he carryed was so closely hug∣g'd by him, that poyson would be best convey'd to him in a Cordial of gold. Are unclean and wanton desires accustomed guests to his soul? The Devil will be the Pander to his lust, and by effectual contrivances will so order things as that they shall fall in with the cur∣rent of his affections: Thus he endeavoured to compass Da∣vid's death by the poyson of a look; & when he found Amnon's soul hot with this Feaver, he by Ionadab's mouth inspire's a crafty fetch into his head of feigning himself sick, whereby he inveagled his sister. Hath pride and Ambition the throne

in his heart? How doth the Devil sublime his thoughts, and raise them up to high and soa∣ring hopes, engaging him in such designes as cann••t be com∣passed but by wading through deep and enormous sins: Thus Haman that he might engross the favour of his King, and shine with a lustre of glory free from that shadow which the contempt of an unbended knee seem'd to eclipse it with, is draw'n to contrive a cruel epi∣demick plot against the whole nation of the Iewes; and which prov'd in the upshot most fatal to himself in an advancement which his ambitious thoughts had never proposed to him.

XXXIII.

THe Universal Center to which all the thoughts a∣ctions, and contrivances of Men, tend, the Point to which they are all directed is Con∣tentment; this is the great Spring to all the various moti∣tions of Mankinde: And how∣ever distant and contrary their ways and courses, their incli∣nations and constitutions are, yet here they all meet and con∣center in this one reconciling object: They doe perhaps pro∣pound to themselves as several Idaea's thereof as they have different faces, but their desire

is one and the same. Content∣ment is that which the Learned▪ seek's to attain in his industri∣ous quest after knowledge, this Jewel the Merchant seekes in his dangerous voyages, the Ambiti••us in his passionate pursuite of Honour, the Cove∣teous in his unwearyed heaping up of treasur••, the Lascivious in the pleasing charmes of beau∣ty, the Conquerour in his ear∣nest desires after victory, the Polititian in his deep designes and crafty knacks. But alas! The misery of men is that they would find that in the variety of the creatures, which is no where to be found but in the unity of the Creatour. It is not in the Wise Solomon's dear bought Experience, in the

Rich Fooles full Barnes, in am∣bitious Haman's state & Gran∣d••ur, in Ahab's ravish'd Vine∣yard, in Sampson's lovely Da∣lilah, in Nebuchadnezar's Rule over the World, in Achito∣phel's deep-pated Witt. It is peculiar to God's Wisdom to engross all content in his own hands that he may dispose of it by retail to the children of men, and enforce all, either to purchase it of him or want it. Hence it is that men generally waste themselves in desires, tire themselves with labours, form new projects, and yet all this while spend their mony for that which is not bread; and take up with glassebeads instead of that pearle of price. I condemn their desires as unjust, not because

they are without prudence▪ No matter though they be unsa∣tiable, if they were not blind and fix'd on objects too scan∣ty and disproportion'd. God as he is the only Principle of Being, so he is the only Foun∣tain of content; I will there∣fore desist from all vaine, a∣mazed and unsuccesful pur∣suits of it within the bounds of finite things where it is not to be found, and procure a Pa∣tent of it from him who hath reserved the Monopoly of it to himself.

XXXIV.

ONe say's of Italy,* 1.16 that though in it there be a great many Sanctuary's to pro∣voke and stirre up to prayer, yet the people thereof have little or no devotion▪ And in this respect he compare's it's condition to that of Bells, which call men to service & never enter into the Church themselves. Many there are who can teach others to know and practise that, which them∣selves have learn'd to know only not to practise: (Like Scheub••lius, that great Mathe∣matician, but by Book only,

not by Practice; who being re∣quired once in an Army to make use of his Quadrant, knew not the difference be∣tween, umbra recta, and umbra versa:) Whose lives and Do∣ctrines are so little relative; that they are a downright con∣tradiction to each other. Their precepts are a Directory for the way to heaven, but their exam∣ples if follow'd would lead to Hell. They never ruminated on that prudēt advice of wise Solo∣mō, if thou be wise, be wise for thy selfe; carrying their wisedome as birds doe Meat to their young, not in their breasts but in their Beakes: Like the holy Paraemiast's sland••rer, though they speak well yet there are se∣ven Abominations in their heart:* 1.17

At the best they are but Fooles that have learn'd to be wise by rote only, not for themselves, and their Clergy will scarcely save thē at the tribunal of the Judge of all flesh who hath no other peculiar respect for him that know's his wil & doth it not, but a greater number of stripes to reward his learned folly. Such, what they teach is good war∣rant for our practise, but what they doe is unsafe President for us to live by, because they say and doe not. Where I meet this unhappy conjunction of a bad life and good Doctrine (a Light shining but not burning) the one may excite in me indigna∣tion & pity, but the other on∣ly merit's my practise (though we are all more apt to tread in the footsteps of Example then

Precept, so Apish is our na∣ture) what he saith well be∣long's to all, but what he doth ill should be left only to it's Authour as his crime, not fol∣low'd by others as their rule.

XXXV.

THough our Laws make so great a difference be∣tween and elder and younger brother, that the elder hath assign'd to him the maine bulk of the estate; yet it doth not so intirely goe into his propriety, but that the Father chargeth it with requisite provisions for the younger: The measure whereof if it be not determina∣tely

limited, the greater enga∣gement his Father's confidence in him lay's on him not to fru∣strate it by a too contracted and narrow dispensing. God who is the common Father of all, never so far either grati∣fy'd the lusts or disregarded the indigency's of men, as by a large affluence to designe an indulgence to the excess; and luxury's of some and in the mean while no way to provide for supply of the necessary wants of others: No, he hath given an Abundance to the Rich upon this Proviso that the Poor is to have his Dole out of it: God hath plac'd them in the midst of such Affluence not as Proprietary's but rather as Stewards, the things that

are in their possession are not meerly and intirely their own, though they have the dispen∣sing power given them: And according to their Receipts so must be their disbursements, if they expect joy and reward at the last great Auditing of their Accounts. They are God's Almoners and must re∣lieve the poor out of their sur∣plusage. Though God's hand of Providence doth not deale out to the indigent their portion immediately, yet he hath gi∣ven a right to be supplyed out of the Largesses of the others. And the Scripture's silence in a punctual limiting the pro∣portion of our charity and as it were trusting it to our hands should the more engage us,

not treacherously to deceive that trust by scanty allotments: Forasmuch as thereby we not only detain the Rights of the Poor, and turn their Lot into instruments of supply of our pompe, excess or covetousness; and so sin against them; but also against God, in the un∣faithful management of that Trust wherewith he engageth us to take care for a supply of that part of his family which is bare and needy.

XXXVI.

I Find it to be more hard to combate Pleasure then grief, and that I am more easily foi∣led

by the insinuating and vi∣ctorious nature of that, then overthrown by the open and harsh violence of this: For grief where it make's it's onset can't hold any intelligence within me to facilitate a surprisal, but Pleasure hath a treacherous party in my bosome that have secret compliances with her, a thousand Passions that favour her Admittance and by all en∣deavours seek to frustrate my resistance: The soul barrica∣do's itself against grief, and by all wards seeke's to keep off the fury of it's assaults, but to pleasure it ly's open and naked, and upon saying siege or re∣trenchment, it soon hearken's to the summons; it admit's of Parlyes, Truces, Corresponden∣cy's,

and Compliances here; whereas in the other war, it fight's it out to the last, with∣out quarter; that is like the strife between the Torrent and the Damme, alway's strugling to force one another, but this is like that between Wind and Tide, which sometimes strive, sometimes come about and are both of aside. The will keep's it's forces firmly united and closely conjoyn'd when she en∣ter's the lists with that; but when Pleasure is to be resisted they are divided and dissipated and not easily rallied. The soul's resolution will not be born down by force, but it gently serrender's to the de∣light that would corrupt it: It soon come's to a Treaty here

but the stormings of grief it firmly opposeth. Therefore I will adventure to pronounce it, though it be a bold Apho∣risme that it is more easy to live on the dunghil of Iob with pa∣tience, then in the midst of So∣lomon's great affluence and soft contents with moderation: Those pathes wash'd with butter (as the Scripture phraseth it) must needs be more slippery, and ranke, then the way that hath blockes and crosses in it, or that is strewed with the salt of af∣fliction.

Surely if we goe out upon an Inquest, and retrive the ex∣amples of those, who have marked the way's that lead to destruction with their bloud, we may return with that in

our mouths. Adversity hath slain her thousands, but prospe∣rity her ten thousands.* 1.18 King James once asking a Gentle∣mā of note, what the people talked of the Spanish Navy, was answer'd, Sir, the people is more afraid of the Spanish match, then of the Spanish Powder. I more fear Satan's kinde offers and courting addresses, then his hostile attempts.

XXXVII.

IT may be observ'd that our Saviour sometimes where the beams of his Deity have broken forth doth straight cast a cloud

over them and shut up his great and Divine miracles with, See you tell no man: He will not permit his glory to appear in it's full and unalloy'd lustre, but draw's a Curtain upon it. How far different from this is the Spirit of many we meet with, whose only desire is that they may dazle the eyes of others with their splendour; who would have all they doe taken notice of and set on Record, and e∣steem that treasure to be as good as not possess'd and en∣joy'd which is unknown: That look on a vertuous modesty only as a fine innocent qualifi∣cation, serving a little to com∣mend and set off a man under the defect of more real merits: They desire always to be on

the stage, and to be acting some part that may procure them some renowned Title: Glory is the Center to which all their actions are directed, and they care not how crooked the lines they draw and pathes they proceed in are, so they all con∣center in this. Their great aime is to gaine Admiration; and that I may so far gratify them, I will wonder at them, but it shall be only because of the folly and vanity of their hu∣mour; it were a wrong to our selves to envy them, because they are indeed below deser∣ving it, or to pity them, be∣cause they think themselves above meriting it. In truth, they are but the wonder of fooles, and the fooles of wise

men. Christian modesty tea∣cheth a prudent man, not to expose himself to the greatest advantage of view, nor to live at the highest rate of his va∣lue: Some Talents are best im∣proved when laid up: And so∣lid and true esteem and reputa∣tion grow's the more by being suppressed. Many a rich mine is enclosed in the entrails of the earth, and many a fair Pearl ly's in the Sea's womb which never came to view, or shall come.

XXXVIII.

THey who indulge them∣selves the divertisement

of reading Romantick storys & fables, do experience, that though they know all to be false and fictitious, yet many times they can't hold from ha∣ving as violent Passions as if it were true; and as if they saw that really before their eyes, which they are sure is but painted: Sometimes they are under a transport of Joy, some∣times of Sorrow, as it pleaseth the Romancer to tell his story of good or unhappy fortune: They are in fears when extre∣mity of danger is represented, and in hopes when a good issue of the matter seem's to open itself, and that with as lively a sense, as if they were in good earnest interessed in the Affair: And though still they can re∣flect

on all as the dreams and fancyes of another man, yet when they find themselves so truly afflected they are ready to think them their own proper concernments. This plainly evidenceth what vain, irratio∣nal things our Passions for the most part are: How eager and vehement they may be in the pursuit of that which is as empty as shadows and dreams: And it would be a good Lesson from this Experience to learn how little we are to trust their Impostures and the Represen∣tations of our deceitful Fan∣cy's there, where the matter is of a more concerning and weighty nature: It being an approv'd Rule in Prudence, ne∣ver to trust those entirely who

have deceiv'd us, though but once. How great folly is it in us, to permit our selves to the hurry, of these blind and hood∣wink't, yet impetuous guides? In this instance likewise, methinks we have an insight into the mi∣sery & unhappiness of our Na∣tures, what a strange & secret violence Sense exerciseth over Reason; what a tyrannical power Passion usurpeth in the Soul: How extremely contagious the neighbourhood of the infe∣riour faculty, the Imagination, is to the higher and more refi∣n'd the understanding part of the soul: Certainly, there is in man more of the earth out of which he was taken and fram∣ed, then of that living spirit which was breath'd into his no∣strils:

Ther's more body then soul in this proud creature which think's himself created to have dominion over all o∣thers.

XXXIX.

SAint Paul when he was breathing out threatnings and committing Murthers in the high roadway to dānation, was met by God, & by a sud∣dain arrest made stand, thrown off his horse, and forced to sur∣render up his heart heart▪ Some∣times God set's a stop to a sin∣ner in his hottest cariere, when he is (like that Son of Nimshi) driving furiously, and break's

his course on a suddain while in his full speed: His procee∣dings in this work are not al∣ways gradual and leisurely, but he delight's sometimes by a speedy rescue to recover those entirely that were deepely sunk into the jawes of Hell; and by a mighty surprize to bring them on their knees to begge for peace whose hearts are full of rage and war against Him and his Laws, so that the sud∣deness of the work may seem to anticipate all previous promptness, dispositions, and inclinations to good. How soon do we finde the Jailour (Acts. 16.) anointing those wounds which a little before his own scourge had inflicted on the Apostles: And that pro∣ling

extorting Publican Zac∣cheus from a grinder of the fa∣ces of the poor is on a suddain become a charitable refresher of their bowels.

XL.

QUeen Elizabeth before she came to her Crown, being kept in restraint as a Prisoner, hapned to hear a simple Milkmaid sing chear∣fully in the field, while herselfe was more enclined to sadder Aires of sighing, then singing; which occasioned her to say, that that poor maid was happier then herself. Peace and freedom of heart and contentment is

more often to be found in a cottage then under a high and magnificent roofe: The grea∣test outward splendour and pompe cannot secure against misfortune, or give one night's sleep (though it doe disturbe many) or satisfy any appetite of reason or nature or religion; all which the meanest fortunes may afford. Worldly glory and grandeur only make it possible for a man to be made more profoundly and extre∣mely miserable: It is the un∣happy Priviledge of being ad∣vanced to a great height that it make's a man lyable to a greater and more sadly calami∣tous fall (As the Shell fish is carryed up by the Eagle high into the aire, only that he may

be the more surely broken in the casting down.) A great condition is exposed to great crosses and misfortunes; but rags and a mean fortune can have but small ones. However, it is certain that greatness of state is but a great vanity; and high fortune is nothing but danger, trouble▪ and tempta∣tion. I would rather chuse a mediocrity then the highest condition: There I am high enough where I can best stand upright, and where my fall can be lest miserable & dangerous.

Fata si liceat mihi Fingere anbitrio meo, Temperem Zephyro levi Vela, ne pressae gravi Spiritu autennae tremant. &c.Sen. Oed. Act. 4.

XLI.

IT is storyed of Primislaus first King of Bohemia that being rais'd from a very mean birth to that top of dignity, he always kept his country shoes by him to minde him from whence he took his rise to that advancement, and prevent pride and insolence. And we know Agathocles would always have his table furnished with earthen vessels in memory of his being raised from a Potter to be King of Sicily. Methinks every man carry's that about with him that might temper and allay his pride and vanity

were his advancement never so high, either in external things, honour, and riches, or internal endowments gifts and accomplishments of minde; were he no stranger to that great and necessary work of selfreflection: For let him con∣sider his Extraction, his soule was drawn out of nothing, and his body formed out of the slime of the ground, a clod of earth kneaded into humane shape: If he would think on his relations, corruption is his Father, and the worm his mo∣ther and sister (J••b. 17. 14.) Surely that mā must needs for∣get his rise, and alliances, that entertain's pride and vain glo∣ry; and he need only study and minde himself to learn to be humble.

XLII.

IT hath been a matter of no small debate where Paradise was situated; some placing it beyond an immense Ocean, others by an extravagant fancy have made a room for it near the Moon's Orbe, some in the third region of the aire, others have set it under the Aequi∣noctial, most in or about Me∣sopotamia: But the enquiry is as fruitless as it is curious; and the certainest determination we have of it, is that which pla∣ceth it in Terra incognita, I mean out of the Sphear of our knowledge. All the Paradise

that now the Scripture speak's of is that third heaven into which S. Paul was rapt. I will not employ my self to seek where that Paradise was which we lost, while I know where that is which I must busy my self to seek. Our sin set the guard of the Cherubins and flaming Sword at the entrance of that, and hath since spoiled and defaced it's glory; our Sa∣viour hath opened a free pas∣sage to this, and hath prepared it for a reenstatement of us in happiness; and this which our second Adam hath purchased doth in as great a portion sur∣pass that which the first Adam lost, as the highest heavens do excel the beautifullest and ri∣chest earth: For that Paradise

was but as a transient repre∣sentation and type shadowing forth the much more excee∣ding and abiding glory of this our heaven.

XLIII.

IT is observable in what man∣ner the contention between Abraham's herdsmen and Lot's is related Gen. 13. 7. and there was a strife between Abraham's herdsmen and the herdsmen of Lot's cattel (and immediately follow's in a strange seeming dependance at first blush) and the Cananite and Perezite dwel∣led in the land: Which surely the Spirit of God inserted as no

small aggravation of the unsea∣sonableness of the strife, that they should fall out and quar∣rel while the Heathens lived so near them and were looking on, and so expose their Religi∣on to contempt and reproach. How great an aggravation have our dissentions and diffe∣rences receiv'd from the neigh∣bourhood of those that are Ad∣versary's to the Truth who have delighted themselves to look on, and see our scuffles, and have clap'd their hands at the sport, saying Aha, so would we have it▪ from hence also taking occasion to reproach and vilify our Religion. As S. Paul say's of speaking with several tongues, * 1.19 would not he that come's in say you are mad? So when those

that are without hear of so many dissensions and brawles such jangling opinions among us, will they not think us mad? They will not easily be induced to believe there is a Church or Temple of God building, where there is such a noise and clatter of knocking of hammers & iron instruments. Surely Sion can as ill be built with discord of Hearts as Babel could with dis∣cord of tongues. God is not wont to be in the whirlewind of dis∣sensions and uproars but in the still voice: And that Heavenly Dove the H. Ghost, like the Halcyon build's his nest only in a calme. Though the garment of the King's daughter the Church be of divers colours, though there be variety of gifts, yet it

should be like Christ's garment without seam; in veste varietas sit, scissura non sit. Lines the nea∣rer they approach to the Cen∣ter the nearer they come to one another, and those are at grea∣test distance from God who are furthest off from one another in uncharitable differences.

But have the Canaanite and the Perezzite been meerly loo∣kers on, or have they not had an other interest in the strife, by strong and secret influences causing and fomenting diffe∣rences and contentions, and kindling sparks into a flame? Surely the hand of Joab hath been in all this matter: To this sower of tares we are in great part to impute the stirres and disturbances which new Di∣sciplines,

new Doctrines, Sects and Schismes have raised among us: Who hath been diligent in improving that rule in the Machiavelian Politicks, Divide & impera, making divisions & disuniting that he may bring the broken parties more easily under his own Mastery.

Let the words of my mouth & the meditations of my heart be acceptable in thy sight, O Lord my strength and Redeemer. Ps. 19.

Notes

• * 1.1

  Deut. 21. 10 11.
• * 1.2

  Is. 45 3.
• * 1.3

  Luk. 7. 5.
• * 1.4

  Mark. 14.
• * 1.5

  Math. 26. 44.
• * 1.6

  Cant. 5. 1.
• * 1.7

  Plin. Epist. l. 6. c. 16.
• * 1.8

  Sir. T: Nor∣ris Presi∣dent of Mun∣ster. Camb∣dens Eliz:
• * 1.9

  Phil. 3. 13.
• * 1.10

  2 Sā. 12.
• * 1.11

  Which make's me think on Homers descrip∣tion of Paris II. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.12

  Fab. Obser. Cent. 5.
• * 1.13

  Eccl. 9. 11.
• * 1.14

  Prov. 26. 18
• * 1.15

  Suet. Claud.
• * 1.16

  Gue∣vara.
• * 1.17

  Prov. 26.
• * 1.18

  D. Bal∣canq lett. frō Dort.
• * 1.19

  1 Cor. 14. 23.