Eleothriambos, or, The triumph of mercy in the chariot of praise a treatise of preventing secret and unexpected mercies with some mixt reflexions.

Triumph of Mercy. A TREATISE OF Preventing, secret and sudden Mercies.

CHAP. I. The Beneficence of God, the Spring and Source of preven∣ting Mercies.

THE infinite goodness of God bestows more Mer∣cies upon us in the me∣thod of prevention, then of answer to particular Prayers. We enjoy most things before we ask, and

oftentimes more excellent in kind, and more abundant in measure then we ask. The Lord began thus with Man at the first Creation, when there was none as yet to know his mind, or sit in Council with him. He framed the stupendious and glorious Fabrick of the Universe. By his Wisdom he stretched out the North upon the empty place, and hung the Circle of the Earth upon nothing. He thrust up its Glebe into aspiring Mountains, fashioning their Concave Heads for Springs, their Bowels for a Matrix to Minerals, and their ex∣ternal Convexities and Declivities for beautiful Prospects. He com∣manded some Portions to subside in∣to humble Valleys, and to be exten∣ded into Champain Plains. He clo∣thed its surface with stately Cedars, shady Palms, and Sea travelling Pines, with all the Fruitful, Medici∣nal, and Sweet-sented Groves, Bal∣samick Shrubs, and wholesom Herbs, graceful and various in curious Flow∣ers, wherewith the lovely Meadows laugh and sing at the return of their shining Bridegroom in his vernal

Progress. He spread its native Land∣scapes with that green Carpet of Grass woven by the hands of the blew Nitre of the Air, and the yel∣low Sulphur of the Earth into that delectable Colour, which salutes the eye of Man with so grateful a plea∣sance when painted upon its inward Vestment or Coat the Retina. He enjoyned the Ocean to compass and embrace the habitation of Man, to minister Rain to the Bottles of Hea∣ven, and Liquor to the bubling Fountains when strained through the Veins of the Earth. And lastly, for support to Ships for Navigation and Commerce. 'Twas the work of his Hand to interweave the Fertile Vales with Chrystal Streams in their spor∣ting Meanders, curing the fat Pa∣stures of anxiety about Summer droughts, relieving the chafed and sweltring Air with cooler Vapours, and indulging to the neighbour Villa∣ges easie conveyance, and many de∣licious pleasures.

Neither was his Divine Bounty withheld from the dark Caverns of the Earth, replenish'd with his hid

Treasures: Those deep and gloomy Regions being impregnated with va∣rious Salts, with subterraneous Steams and Juices to give origin and food to Metalline Concretes, for the service of Manual Arts, and for the cure of the more obstinate Diseases in the bodies of Animals, shortly to be formed out of the same congenial Earth.

Then his Curious Pencil embroi∣ders the Land with rare variety of living Creatures, and his Voice in∣spires the healthful Air with Vocal Musick from the winged Choristers that sing among the Branches; whose warbling notes are not more plea∣sant to the Ear, then their painted Feathers beautiful to the Eye of Man. His Hand furnishes the li∣quid Seas with numerous Passen∣gers, who Sail under water, fea∣ring neither storms nor stifling.

At length, having establisht the Heavens by his Wisdom, he casts a glittering Canopy over all his Sub∣lunary works, admirably garnisht with spangling Stars, glorious for Lustre, harmonious for Motion, and powerful in Influence.

Lo, these are part of his ways, but how little portion is heard of him! We are in deep darkness to what's visible: The essence of a small pebble gravels our stupid un∣derstandings; the Eye of our Rea∣son is so blunt, that it cannot pierce into the shape or Emerald Colour of the growing Green-sword. How much less able to Anatomize the Entrails of the Earth of some thou∣sand miles Diameter? Who can ac∣count for the Sand's being a bound to the Ocean; though the Waves toss themselves, yet they cannot prevail; though they roar, yet can∣not go over it? Who can solve the flux of the Sea, either by the Moon or the Earths motion? Or who so hardy to dive to the top of the un∣der-wave Mountains, or set their foot on the ridge of those hidden Ararats? What Philosopher ever fathom'd the Air, and all its Me∣teors, in his Arms, or formed a ge∣nuine conception of that liquid Ae∣ther, wherein the Stars do swim, or of those waters above the Heavens? What Telescopes (those curious

Spectacles of our late Astronomers) ever pierced into that Saphire pave∣ment beyond their Convex, the Place of the Blessed, and the Seat of our Lords Glorified Body, where Angels and Saints stand trumpeting his Praises through voluminous sta∣tions of Eternity, who is wonder∣ful in Counsel, and excellent in Working.

Whose Infinite Power and Good∣ness having finish'd his six days won∣ders, and prevented the wishes of Man by these excellent preparations for him; last of all forms the Head of the visible Creation, and exalts him into the Chair of Dominion o∣ver all this capacious Theatre, ante∣dates his most ample desires, rarifies his Heart with sacred wonder, and installs him for High Priest of the whole Creation, to offer their Tri∣bute, to worship, adore and love him, and to sing his Praises.

But oh heedless Man! being fix'd upon the Pinacle of the Temple of Honour, was soon inchanted by a vertiginous blast of the subtile Ser∣pent, and forgat his Sovereign, the

Fountain of Living Waters; and falling headlong, drank deep of the muddy Cistern invenomed by his poison, and became like the Beasts that perish. But being sensible of his shame, and confounded at his base disloyalty, and afraid of Gods awful Majesty, fled into the Woods to hide his distrustful Countenance, yet found no shelter for his guilty Conscience. Justice might now have pursued him with the flaming Sword of Cherubims; but preventing Mer∣cy steps into the close and shady Thickets, and proffers a Covenant of Grace, to the amazement of An∣gels, and admiration of them that believe. A Covenant flowing from the good pleasure of his Will, and founded in the mystical Union of the Son of God with the Nature of Man in the promised Seed, and establisht upon better promises. Hence issued that Living Fountain of all that bene∣ficence, that comforts his chosen Flock in the state of Grace, and beautifies their Souls in Glory.

CHAP. II. The Government of the World administred by preventing Providences and Mercies.

THe most Wise and Holy God having finish'd all in number, weight and measure, and adjusted all the proportions of Heaven and Earth in his Sacred Balance; that not the least Atom of dust in the Mountains, or Drop in the Ocean, or Vapour in the Air, but came out of his accurate Scales, and setled in their due place by his arbitrement. Neither is his Infinite Wisdom more radiant and magnificent in the com∣posure of the vast circumference of the Celestial Bodies, then admirably curious and stupendious in those mi∣nute and numerous Creatures, which by reason of their smalness fly the sight of man. Insomuch that the Majesty of God is most illustrious and conspicuous in those lesser

Beings; which the world never un∣derstood till he blessed it with the rare invention of Microscopes. By which we are assisted to contem∣plate his Glory, while sitting under he shadow of a Plant that grows it a canker'd Rose leaf, as well as of he tallest Cedar. May not admi∣ration be inflamed to view the quick and voluble motion of those Eels that swim up and down in their little Sea of a drop of Vinegar, more then when Mariners from their Ships gaze at the tumblings of Whales in he Atlantick Ocean? Or when we consider the fineness of those Spirits that agitate the Nerves of Mites, or of those supposable Creatures that may draw their origin from the corruption of those little bodies, or creep among their hairs while yet alive: Or when we view by the aid of those discovering Glasses the 8 Eyes in a Spider, or the 24 Teeth in the mouth of an Ant, as black as Ebony, as well as those vast Ivory Tusks in the head of the generous Elephant: Or when we delight our Eyes in the rare textures of vivid

marbling colours in the flowers of Eye-bright, Panzies, or the chequer'd Fritillary, as well as the propheti∣cal varieties in the Rainbow: We may well cry out with Pliny, while he descants on the great voice of a Gnat flying about in a Summers E∣vening, Rerum natura nusquam magis quam in minimis tota sit. That the great God of Nature is never more admirable then in framing the least of Beings.

But howsoever unspeakably and unimaginably glorious his Divine Providence shines in the management and government of all his works: It is yet most admirable in his preven∣ting goodness to the sinful sons of Adam, and much more to his own chosen Inheritance.

As to Man in general, he makes his Sun to rise every morning upon the unjust, and his Moon to fill her Orb with light upon the Turkish Crescent: His paths in the Clouds drop fatness upon the fields of bloo∣dy Tyrants, and his Ocean is open, and sweet Western Gales often swell he Sails of rambling and roving Pi∣rates:

The Earth is full of his good∣ness. He spread and fill'd the Tables of Heliogabalus with his hidden Treasures. No Inhabitant but is la∣den with his benefits, however abu∣sed to their luxury, pride, and wan∣tonness: His Mercies are over all his Works: He makes the out-go∣ings of the Morning, and Evening to sing: He preserves the goings out and comings in of the Children of Men.

All the operations and influences of second causes are primarily a∣scribed to him. The formation of our bodies, when curiously wrought in the lowest parts of the Earth, was of his secret texture. The race of the Sun, the bright appearance of Venus like the Moon, and the nim∣ble motions of Mercury and the 4 Planets dancing their measures about Jupiter, and all the Ordinances of Heaven, they are his, he sets the do∣minion of them in the Earth. He binds up the sweet influences of the Pleiades in April, and looseth the frosty bands of Orion in November when he pleases: he is the Father of

the Rain, and the pearly drops of Dew he hath begotten them from the Morning Womb. He calleth for the waters of the Sea, and pour∣eth them out upon the face of the Earth, the Lord is his Name. He sends the turbulent and tempestuons winds out of the hollow of his Hand. He looketh on the Earth and it trembleth, he toucheth the Hills and they smoak, he shook late∣ly the Cities of Ragusa and Rimini into ruines. He cast up out of the bowels of Aetna the late dreadful River of sulphureous flames to run six miles breadth by the City Catania into the Sea. He kindles the Light∣nings in the Regions of the Air, and they answer to him, here we are. 'Tis the voice of his Thunder that breaketh the Cedars of Lebanon, and makes Mount Sirion to skip like a young Unicorn. Whatever he pleaseth, that he doth in Heaven and Earth, in the Seas, and in all deep places. He causeth Grass to grow for the Cattle, and Herbs for the service of Man, the Wine to re∣joyce his Spirits, the Oyl to make strengthen his heart. He gives life

his face to shine, and Bread to strengthen his heart. He gives life and food to all Creatures, they wait upon him to receive their meat in due season, he opens his Hand every mor∣ning, the Fowls of the Heaven fly to his feet and are filled with good. The Gardiner may plant, and his servant may water, but 'tis God that gives increase to the stature of Vegeta∣bles, their Verdure, their Flowers and Fruits. He clothes the Tulips of Persia, those Lillies of the Plains of Shushan, with more Royal Attire then Solomons.

As to the Church in special, he often and mercifully prevents the fears of his people. How gracious∣ly he dealt with Jacob in the case of Laban, commanding him in the night not to speak roughly to his ser∣vant from good to bad, and made the face of Esau to shine upon him as the face of God. In the time of Fa∣mine he planted a Corn-field in the bottom of a barrel of meal for Eli∣jah, and an Olive-yard in a cruse for the Widow of Sarepta, and open∣ed as it were the Windows of Heaven

in the time of Elisha, and poured out Corn among the poor in the streets of Samaria.

Such stupendious Mercies, which the ungrateful world calls hap and fortune, are the sudden and sweet dispensations of his Heavenly and Holy Providence. He is pleased out of his munificent bounty to prevent our expectations with sudden and surprizing benefits to amuse, yea a∣maze, us under the sense of Divine Goodness, and to draw our Hearts with the silken cords of love.

It's his favour that drops the incli∣nations of affection into the hearts and tempers, the reciprocal tides in the breasts of such whom he ordains for conjugal relation. His Eye gui∣ded out-cast Hagar to a shrub in Pa∣ran; and rather then her son should perish for thirst, an Angel must point out a Well to slake her sorrow.

Wonderful are the instances both in sacred and civil Story in discovery of means, ordering of method, gui∣ding of accidents to the prevention of dangers, and preservation of life, and the sudden issuing of sudden di∣stresses.

No less admirable are many quick and stupendious deliverances out of Dungeons and Prisons to great and famous Advancements; and by providences to us occasional and acci∣dental, flow high and exalted mani∣festations of God to his Church and people.

Not to be curious in ranking under distinct heads, give leave to mention a few mixt Examples in various kinds.

Pharaohs Daughter coming occa∣sionally to the Rivers side, had com∣passion on little Moses weeping in his Cradle of Bulrushes. Her heart wept over the tears of Moses, & she brought him up like a Prince in Egypt to be Prince of Israel. Thus God makes his enemies to foster their own Sup∣planters, and to build up their own destroyers. After this, the Humani∣ty of Moses to the Daughters of Je∣thro in watering their Sheep, advan∣ced him to be Son in Law to the Prince of Midian. A poor Captive Maiden in the Land of Syria, by a few words, was the occasion of the cure of Naamans Leprosie both in soul and body. And another find∣ing

favour in the eyes of the great King of Persia, was the occasion of delivering the Jews from destructi∣on in 127 Provinces; and the Read∣ing of that Kingdoms Chronicles opened a door to Mordecai's Glory and Haman's Infamy. Joseph and Daniel arrived to unexpected Prefer∣ment by exposition of Princes Dreams, whereby the Church of God was strangely preserved, and at length delivered from Exile. Si∣meon and Anna coming into the Temple, at an instant of Providence met with the Lords Anointed, and saw his Salvation. Many of the choicest Mercies fall under this head. The first and primary Mercy to the World, the Protevangelium, the preaching of the Gospel to Adam by God himself, transcended the thoughts and imaginations of our fallen Parents. The sending of the Messiah's Sceptre out of Zion among the Gentile Idolaters, who sought him not; and the Conversion of whole Nations to the Obedience of his Spiritual Law, was performed by preventing Grace to the whole

world; and the particular turnings of Rebellious Souls to God are often managed by secret instincts. Austin would needs sail over Sea to Rome against the prayers and tears and fears of his holy Mother. She dread∣ed his being corrupted by the de∣bauchery of Rome, but God sent him to Milan to be converted by Am∣brose: and as he speaks sweetly of Gods denial of her prayers as to his journey, Sed tu alte consulens & ex∣audiens cardinem desiderii ejus, non curasti quod tunc petebat, ut in me fa∣ceres quod semper petebat. But thou in wise counsel didst regard the hinge on which her desires turned, didst reject her present prayer, to give in the effect of her constant petitions. Many times such who run from the means of their own Salvation, fall in∣to the happy snares of Divine Mer∣cy; and such who are naturally un∣willing to be saved, (praevenisti ut vellem) the secret Wisdom of Provi∣dence allures to become a willing people in the day of his Power. Should I enlarge upon the many rare cases of special preventing Mercies,

this Discourse would run over the banks of Volumes. Famous is the Instance of that man, whose Horse in a dark night wafted him over a Plank laid upon the breach of Rochester Bridge, and the next day coming to see the place of his strange deliver∣ance, sunk into the deep waters of Amazement and died away. Great Salvation did the Lord work also for a Friend of mine, who riding in the night along the High Way at Menegizy Cliffs in Cornwall, which was fallen down into the Sea at a vast depth, might have perish'd inevita∣bly, had not a man suddenly stept out of his door at his passing by, and pre∣vented the mischief. More admirable the safe fall of a Butcher upon his Sheep from the Cliff at Dover Castle, as the Inhabitants report. How did an impulse upon Mr. Dods Spirit to visit a Friend two miles off in the night, prevent the Self-murder of that person by a Halter, who was esteemed truly gracious, but over∣whelmed by direful tentations? How did an unexpected Fog prevent a second Battel between the English

and Dutch in the late Wars? And the like happened in the days of King Edward the Confessor upon the Na∣vies addressing to fight. How ad∣mirably have many persons been cu∣red, preserved, delivered by sudden accidents? Memorable is that story in Tilingius, of one who being cured of a Dropsie by the poison of a Toad designed for his destruction, be∣came the Publisher of that Specifick. Some by Falls into Rivers have been cured of Madness; others by sudden frights restored to the use of their Limbs; and others by Shipwreck have escaped Piracy. And (which is distinct as to relief unexpected in deep poverty) that of Accesilaus is re∣markable, who caused a Bag of Mo∣ney to be conveyed under the pillow of a sick Friend, modestly hiding his poverty, that he might find it rather then receive it. And others that have let fall Money into the laps of persons from a window, as if it fell from Heaven.

As to preventing Mercy in refe∣rence to prayer. Sometime before we call God is pleased to answer.

When the Heart is but a tuning, he discovers the Lesson and turns it into a Song of praise. When David was under resolutions of Confession, God actually forgave the iniquity of his sin. Before Eliezer had done speak∣ing in the case of Isaac, out comes Rebecca with the answer of prayer. When Hezekiah was praying and weeping, Turn again (says the Lord to Isaiah) and tell the Captain of my people, I will heal thee. And Gabriel told beloved Daniel, that at the be∣ginning of his Supplication he was commanded to fly more swiftly down to Daniel, then his prayer could fly up to Heaven. So ready is our gracious Father to smell a savour of rest, when the Incense of prayer is but newly kindled.

CHAP. III. The Numerousness of Prevent∣ing Mercies.

THE glittering Stars of Heaven, the drops of the briny Ocean, and the Sands upon the winding Shores, the Dusts of the Earth, and the Atoms that swim in the Sun∣beams, are not so numerous as these excellent Mercies. Archimedes could write a Treatise of the Sands, but no person that ever appeared on the stage of Being, though he should spend all his time in writing Volumes of his own Life, could trace the mea∣sures of his Mercies, were he never so observant, or did pry never so cu∣riously into the passages of Divine Providence. Every draught of Air into the Lungs is attended with Mer∣cy. When it carries out the fuligi∣nous Vapours of the Heart, who can attract it in again for the refrigerati∣on of the Bloud, and mixing the vo∣latile

balsam of the air to circu∣late that purple liquor in its motions. The pulses of providence are quicker then chose of our Wrists or Temples. How manifold are his mercies? The soul of David knew right well their multiplicity, but could not multiply them aright by any skill in Arithme∣tick. Nay, the very summ or chief heads of divine kindnesses were innu∣merable. His wonderful works and thoughts towards him could not be reckoned up in order by him, they were more then could be numbred.

It's impossible to follow the foot∣steps of these mercies: Heaven it self is not sufficient for a finite capacity to measure them. They endure to eter∣nity in preventing our lapse from hap∣piness. Lets try a little speculation on 2 heads.

• 1. On some gracious occurrences in the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the com∣pass of day and night; and
• 2. The preventing mercies that are laid up in the bowels of afflictions: both as to subsequent sins and dangers.

As to the first, When we rise in the morning, that sudden palsies do not unloose our Nervs, or painful

Convulsions shrink them up; that we are not able to descend our Stairs; that when we are down, some Mes∣senger of Death doth not appale us with terrible tidings, and give us a bitter breakfast; that we have Hearts and Spirits to call upon the God of our mercies in our Families, as an An∣tidote against the evils of the succeed∣ing day. When we come into our Shops, that the rapines of night Vil∣lanies hath not stript us naked of all our Goods, and that we find all our Relations in health and peace when we walk abroad; that we suck not in Contagious Atomes from the Air; that the East wind does not blast us; that sudden violent rains in hasty walking do not cool our sweats in∣to Surfets, or that we hurry not the blood into fermentations for new and surprizing distempers. In vain should we be wary, if holy providence were not wakeful. That the earth we tread on doth not suddenly open its mouth to swallow us as it did the Rebels in Numbers. That we dash not our feet against a stone, our Shins against Posts, or strain our Ankles in plain

ground; that the Tiles or Timber falling from Houses, or the sweepings of gutters, do not brain us; that mad dogs infect us not with an Hydropho∣bia by their venemous bitings; that wilde Oxen let forth by careless and wicked Butchers do not gore us. or Carts crush us, or damnable He∣ctors stab us; or that casual arrows, bullets, or stones do not dispatch us. The memorial of such a mercy stands upon the top of the Free school and Alms-house at the South end of Isling∣ton, where Iron arrows are planted to signifie the gratitude of a poor Milk Maid to Gods mercy, who up∣on escape of an arrow that was shot into her clothes, vowed to build it if she rose to an estate; and at length be∣ing raised to the degree of a Lady performed her vow. We ought to be thankful that Coachmens whips do not accidentally scourge out our eyes. That in the days of general Trainings or publick Shows strange disasters brings us not to the evenings of our lives. That meddling with un∣concerning quarre's in the ring of a tumult, twist us not into danger

through our own folly; since wise Solomon hath warned us, He that med∣leth with strife belonging not to him, is like one that taketh a dog by the ears. When we ride that every step is not a path to the grave: that the Horse stumble not, or the Waggon break not, or the Coach overturn not. That we sink not into unfenced Gravel-pits overwhelmed with quick-sands, over∣flown with waters. That Light∣nings do not lick up our spirits, or hot Thunderbolts rend us in sunder. We should reckon our mercies not by miles or hours, but by steps and mo∣ments. When we come to our meals that fitting refreshes, when many by painful Fistula's pine away into Con∣sumptions, and cannot repose their bo∣dies into any grateful posture. That we bring appetites to our Tables, and are not by cares and vexations from abroad rendred snappish and currish to a tender Wife and sweet obedient Children at home, and our stomachs stuft with choler, unfit to crave a bless∣ing or receive it. That we have our lovely Vines to chear us and our O∣live plants about our Table to soften

and sweeten our spirits; So shall the man be blessed that feareth the Lord. That some of us behold our Tables spread with furniture from the Air, from the Seas and Rivers, from the Mountains and Valleys, from the Fold and Stall; nay some with Olears from Spain, and curious rarities from Turkey, Muscovy, and both the Indies, and served up in Porcellane Dishes from China, in Silver from America, & Gold from Barbary, and 12 sorts of wine in Venice glass from Murano, and yet like Jesurum was fat and kick. That any one of these curious Viands meet not with an ill-habited Scurvy in the blood, and especially all confused together carry not thou∣sands from the Table to the Pillow, and thence to the chambers of death.

When at our meals what a mercy that every bit doth not strangle us, since story remembers some to have received their last by a raisin stone, a fly, a hair. When our dayly food passing over the Larynx, the bridge that covers the windpipe, that it doth not choke us, as the rump of a Capon did the Earl of Colrain. When after

meals in our repose, or walking in Gardens or Fields, no sudden acci∣dent attaches us, and spoils Conco∣ction. That when we have eat and drunk, that we can render our urine and uncover our feet, thousands pe∣rish by stopping the chanels of Na∣ture. Let's daily bless the Lord for Evacuations as well as Ingestion. It's wonderful that mens cutting their Hair tends not by distillations on the Lungs to Consumption, or by letting bloud that an Artery be not cut, as some who have lost their Arms. Or so inconsiderable a thing as the cut∣ting a Corn does not rankle to death, as in the Lord Fairfax.

When we sail upon Rivers or Seas Oh what mercy that the Vessel foun∣der not, that the Sands suck us not in, nor the Rocks split us, nor sudden Gusts overturn us, and wandering Pirats catch us not; that he makes the waves to obey his word, and the stormy wind to fulfill his pleasure.

When we converse that Pride and Passion do not entangle us, or Capti∣ous or Suspicious tempers do not wrest us to displease or distrust our

ancient Friends or raise new Ene∣mies.

When we sleep that the House do not entomb us by stormy blasts, or secret failing in the Timber. That fire by careless servants or other la∣tent causes, does not burn us to ashes, as the Merchant in Lothbury.

That Armies of Weasels, Rats, or Mice, do not feast upon us, and knaw out our bowels, as they did to Hatto that wicked Bishop of Mentz.

That we are not scared by Visions and terrified by Dreams; and Satans Chain let out upon us. It was the case of Job, a better person then any of us.

That sudden Noise and Alarms of the night do not fright us to awaken∣ing, so hurtful to the Animal spirits. That we can sleep quietly, that he gives his beloved rest. That some greater persons are awakened by Musick, and meaner by the sonnets of Birds near their houses, could we but praise him with joyful lips when we comfortably behold the morning light.

Of the innumerable evils these are

some few touches, and the innumera∣ble mercies that instead thereof we enjoy. O that man would learn to praise him for his wonderful works to the children of men!

Let's treat a little of the second, he prevention of evils by afflictions, both the evil of sin and danger. As to sin, we ought to present God as a Father in afflictions. An uncorrected child brings his parents to shame. We should shame Religion and our holy Profession, if God did not often hedge up our ways with thorns, that we may search out the paths of ho∣liness. It's a sweet argument of Di∣vine Love. We weed the Gardens wherein we delight to walk, file off the rust of useful Instruments and refine the rugged Oar by the fire, and purge our own bodies from that feculency in the bowels, that might produce obstructions. We lose no∣thing but dross and corruption in the fire. Our Spiritual Physician lets out nothing but impure bloud by his Phlebotomy. Nay sometimes God prevents sin by sin, preserves from fouler sins by lesser falls; and

it proves very profitable to some proud and presumptuous spirits to stumble into sin, thereby receiving a check to their haughty, stomachful, and censorious tempers. Such trials and afflictions imbitter sinful courses. We are dangerously addicted to present enjoyments, and to put con∣fidence in the arm of flesh, and value the vanities of this Life. Sanctified afflictions drive us from the World to God, teach us to live by Faith, warm the Spirit in prayer, and whets prayer into crying, as it did to Mo∣ses. We usually send up faint pray∣ers in times of prosperity, when Halcyon calms are upon our Taber∣nacles. In stormy times we fly to∣our Rock, and mourn like holy doves in the clefts of the Mountains: we are more mortified to the World, weaned from troublesom and peevish Relations, relish spiritual motions, and have a sweet savour of the Pro∣mises upon the Souls palat, are for∣tified against Death, and prepared for the Kingdom. We learn to bless God for crosses, who makes the worst of a Christian to work toge∣ther

for the best of a Kingdom. We learn to make peace, not so much with the Instruments as God the principal cause. For affliction cometh not out of the dust, but drops down from Heaven; and therefore piously turn the eye and the heart to him that smiteth. Not to fight with the Rod, or bite at the Stone, as carnal persons; but to be very humble and seriously penitent like Hezekiah, who chattered like a Crane under his sorrows, but went softly, (as in Sackcloth and Ashes) all his days; and (like David) not onely pray for present pardon, but for a free spirit to walk holily in time to come. No false heart can truly desire prevent∣ing grace, as the sweet Singer of Israel after cleansing and pur∣ging mercy begs establishing grace. That repentance in sickness is al∣ways, sincere, which hungers after grace more truly then it hankers after recovery, knowing that the end of the Rods discipline is then accomplished.

Lastly, as to danger both tempo∣ral and eternal, What's the Life

of Man but a Sea of dangers? what's the Mercy of God but the haven of deliverance? Every affliction should be a Memorial of the day of Judg∣ment, and teach men to call their ways to account, and esteem all to be mercy so he save us at last. Many by sin bring the affliction in kind, shorten their own days, cut off the thread with their own Knives, and put out the candle of Life with their own Extinguishers. God sanctifies the approches of such bitter dangers to a sight of corruption, and to saving repentance before the dying hour, to such as are elect according to the purpose of grace. Good men may be judged of the Lord; may drink of bitter cups, as the Corinthians were sick, and weak, and slept, for unwor∣thy receiving; that they might not be condemned and perish with the world. We must learn to justifie God, yea to praise him here for affli∣ctions; for which hereafter we shall fully glorifie him. Our troublesom pilgrimage must be sweetned with songs of praises to him who crowns our prickles with roses , and plants

our low Vallies with fragrant mirtles, and at length will beautifie our mu∣sing temples with Diadems of joy and glory; For all his ways are like a Fa∣thers, full of mercy and truth, to such as keep his Commandments and Testimo∣nies.

To conclude: Such is the divine grace, that the bitterest potions of this life are given to prevent the deadly draught of nhe Stygian Lake of Hell. Nay, in this day how many of the Saints afflictions have been ri∣ses and preparatives for greater mercys. Patient Joseph first dragged his irons in prison before he was drawn in Pharao's second Chariot, and adorned with chains of Gold.

The strongest stormes often pre∣cede the most sunshine calms, and when winds blow highest they scatter the thick Clouds with greater vehe∣mency. The darkest calamity of the Church ushers in the most glorious times. It was so in Egypt, Babylon, and Shushan, and after (the Decumanus fluctus) the tenth persecution rose up famous Constantine, and so it shall be again. The last stroke of Papal sury

in the state of the Witnesses burial, shall open a door for their rising and ascent to a Heaven of Church Ordi∣nances, and outward Grandeur never to be conquered or oppressed more. Out of her Cinamon ashes shall arise a new and most Illustrious Phoenix, to fly with delicious Songs through the whole World.

CHAP. IV. The excellency and pleasantness of preventing mercys.

THe Rainbow of the Heavens knows not more rare and de∣lightful colours, then the rainbow of the Covenant, under which our Saviour hath placed his Throne. The beauty of a picture shines in variety: which sets such a delicious and plea∣sant lustre upon prospects and Land-shapes, where Hills and Dales, Woods and Plains, Rivers and Seas, Castles and Cities, and the carcases of ancient ruines and hanging Rocks, are curiously drawn by the Pencil of nature. Nay the sweet singer of

Israel depaints the Churches garments Ex opere Phrygionico, like Joseph's Coat with changeable Silks, and the greens of gold compared with the flowing colours that wave in the necks of Doves. The Evangelical Prophet and the bosome Disciple build up the Towers of Zim, the streets and walls of the new Jerusalem with Saphires, Carbuncles, Agats, and pleasant stones; & lay the pavement of that glo∣rious City with malleable transparent Gold. There is nothng renders our preventing mercys so illustrious and glittering in glory as their wonderful changes and successive varieties in all ages and times of life. When we first hung on the breasts of our Mothers, we suckt in the sweet nectar of pre∣venting mercy: we drew our milk out of the milky way in Heaven. Yea, as prudent Physicians cure an infant by a potion to the nurse, thus hath our gracious God by hidden means trans∣mitted frequent cures to hidden ma∣ladies. How hath our youth flowed with fragrant mercies, and riper years smelt deliciously like a Gar∣den of Pomgranates? How hath the

goodness of God crowned gray hairs with a wreath of holiness, honour, and happiness? How have the loving Angels carried some triumphant to Heaven, who feared their setting in a dark cloud of horrour and despair?

Let's take some turnes in this Gar∣den of Eden, and eye the curious walk of secret, sudden, and various mercies.

1. Secret mercies, whereof some are never fully known in this life; like mazes and labyrinths and close ar∣bours, which the vultures eye could never discern: strange and unforeseen deliverances, whereof ensuing pro∣vidences have made beautiful disco∣veries; as Saul and his men went on one side of the Mountain, when Da∣vid escaped on the other in the Wil∣derness of Maon. Some have been preserved by a Cobweb, others by a Hen laying of eggs, others by shoals of fishe in time of great persecution. When afflictions themselves have been Seminaries of mercy, and the dark and stormy showers of April have rained down flowers of savour, end plentiful crops of summer delive∣rances.

2. Sudden mercies in plunges of distress. When the Church hath dream't of nothing but drinking the Wine of astonishment, yet awakned at the brink of streams in the South. How have the Saints been supported, sustained, enlightned? How have doors opened on a sudden, and Iron shackles been struck of by Angels, and Jaylors bathed with their tears the prints of their own stripes? How have the oars struck light in a dark tem∣pest, and the Ships we sail in ploughed up sparkles from the briny billows of the Ocean in a stormy night, there being a native fire in salt, from which the rapid motion, hath extracted light? Affliction it self hath taught a way to the haven of deliverance. Nay usually, when we begin to be willing and humble and patient, to set down by the affliction, and to con∣sider Gods gracious dealings in the depths of correction, to erect us into some thankful, cheerful, and admi∣ring thoughts, that it is not worse, that thousands drink of more bitter cups, and all out of hell is stupendious mercy. Many times the wind of Di∣vine

favour blows from a fresh cor∣ner, and our feet are set upon the rock that is higher then us.

3. New and various mercies. God seldom delivers in the same methods. There was never the same face of Heaven from the Creation to this day. The aspects, clouds, and wea∣ther do always vary, as the shells on the Sea-shore, and the pebble-stones, none exactly alike. No veins on the handback, no lines in the palm, no features in the millions of faces, no voices from the windpipe, no gate in the postures of walking, but if curi∣ously observed do differ to admirati∣on. No temptations, no graces, no afflictions, and no deliverances are fully conformed to an union. We have new songs for every mo∣ment, had we hearts to tune them. When Gods wisdom takes one mer∣cy away, his beneficent bounty sends another. When some setting Stars dip their flaming rays in the Western Ocean, new ones glitter in the East. Never did the same water bubble from the same fountain: but as God is the inhexhaustible spring of

new and amiable Mercies: So we find he adorns the Out-rooms of the World, and the Chambers of the Tabernacle of his Church, with the Diaper and Tapestry-hangings of the curious Needlework of his Provi∣dence. Such Wisdom dwells with Prudenee, and finds out the Know∣ledge of witty Inventions. All the curiosities of Art, and the cunning devices of Artificers are from God: the swarthy Plow-man derives his sea∣sons and management of his Lands, Tillage, and Culture from Heaven: The Women that sit at the Wheel, turn it about by the direction of God, for the Ornaments of the Taber∣nacle: The Weaver, the Embroy∣derer, and the ingenious Lapidary, learnt all in the School which is above the Stars; the most admirable of all Inventions have dropt into the Fancy from the Celestial Intelligence. For what the vain, unthankful world calls casualty, is a graft upon the minds of Men, cut from the Trees of Para∣dise. Accident is the Mother of far more excellent Inventions than In∣dustry. Glass was found out by the

Tyrian Merchants, when boyling or broyling their Meat upon lumps of Nitre on the Sands of the River Belus. Gun-powder was found out by a Monk, A. 1354. and Printing by a Souldier, A. 1440. and the Mine∣rall Spaw at Tunbridge by a Page: and thousands of the like which were pleasant to recite, did they not over-swell the proper place. And shall we not think that infinite wisdom cannot always present new and ravishing wonders of Mercies upon the Stage, from him who is unconceiveable in counsel, and as admirable in work∣ing? When we study in this Libra∣ry, we still find new Lines and new Editions; we sail upon new Coasts, and see new Stars as in the Southern Hemisphere, and enjoy a new set of Creatures, and smell at many Leagues distant fragrant odoriferous Sents; as, of Cinamon from the Moun∣tains of Ceylon in India; of Rosemary from Spain; Cedar from Lebanon, that perfume the very thoughts af a Saint; and the further we travel, the more delicious are the surging Tops of the Hills of Canaan; and the more

we taste, the more surprising sweet∣ness astonishes our Palates: like the Queenpine in Barbadoes, that supplies and transcends expectation with new and rasive savours, and tunes our vocal Instruments for new Songs to bear a part with the Harmony of An∣gels for ever.

CHAP. V. Of the Instruments used for con∣veyance of these Mercies.

WHatever Hand presents our Mercies, or whosoever's Heart was inclin'd to hand them, all flowes from the grand Original: Every Mercy is the Fruit of the Thoughts of God. When David was poor and needy, Gods thinking upon him enrich'd his Spirit. But In∣struments must have their due place in our respect and reverence, since God honours them. They were Golden Pipes that convey'd Golden Oyl in Zechaery; Heavens Ambassa∣dors

deserve Angelical Salutations; remembring what's due to Servants without prejudice to Divine Glory; who bends and inflects the hearts of of men to shew that Benevolence, which passes through them as a River between its Banks, but springs from the infinite Fountain of Divine Mer∣cy. Few, or no Enjoyments but have their enamelled means and me∣thods of Providence; and when its Beryl Wheels move towards us full of Eyes and Glory, we may cry out with admiration of God, O Wheel! Our Health, Beauty, Feature, Strength, good Name, Estate, Utte∣rance, or any other Endowment of Soul or Body, are the Product of Divine Love, though second Causes may intervene; for those very causes have their Creation, Motion, and Direction, and Success from God. Children are the Heritage of the Lord, and yet the fruit of the Womb, by his Reward. He that findeth a Vertuous Wife (as if by casualty) obtaineth favour of the Lord by the Designation of Heaven. Whoever wishes, he receives those wishes dropt

into his Heart from higher influence. And faithful Eliezer must be called the Blessed of the Lord, when he knocks at the Door and brings the Tidings. The Presents which David sent from the Spoils of Amalek to his Friends, though taken from his Ene∣mies, yet were given of the Lord. Senders and Messengers may vary, but all comes from Heaven. God is pleased sometimes to send an Olive-Branch by the Hand of a Dove to Noah; Food by the Mouth of a Ra∣ven to Elijah at Cherich, and some∣times by a Jay to others: sometimes a Star passes before the Zabii, the Wisemen of the East, and enlightens them to Bethlchem; and otherwhile an Angel is employed to the Prophet at Rithmah; and many times the Me∣thods of great Mercies are deep and intricate, and we can never dive to the bottom of Wisdoms Ocean. The stately River Nile rises from a latent head, and the foundations of Famous Cities are under ground. The Great and Holy God sometimes stirs up the Hearts of Relations, most times Strangers, and now and then even

Enemies themselves are turned to help and favour his People. Rare is that story of a good Woman at Sand∣wich imprisoned by the Major for a Religious Meeting, and being askt by him how she would do in Prison being poor? She reply'd, I serve such a Master, that rather than I shall starve, I shall be fed from your Table. The Magistrates Wife overhearing her confidence in God, sent every day constantly from the Majors house a portion of Meat for about three Weeks, being the time of her Re∣straint. So that whatever are the Motives in the Hearts of inferiour Agents, still the Supreme and Hea∣venly Cause is to be eyed with Ado∣ration and Worship. Many may un∣willingly profit us, we then owe not the benefit to them, but the great Incliner, the Soveraign Mover of Hearts. Let us not trouble our Spi∣rits about that question, Quo animo? with what design their Favours are calculated to our use. Ignoble Spi∣rits may perform some noble Actions upon a superstitious or vainglorious aim; as to merit Heaven, to gain ap∣plause,

to restrain the barkings of Conscience, to stop the Mouth of Reprovers, and to oblige men to their humours, or some base intrigue or other. Of all persons, Ministers should be most sagacious, and the Seers of the Temple must be blind in such Emergencies. When sordid tempers exact difficult Secrecies for a little pelf, while themselves spend ten times more on a base lust; like those that fat their Horses for a ri∣ding, or their Slaves at Algier for to sell in the Market at a higher Price: Homines vaenalis animae, that buy and sell their souls for advantage, and are meer Merchants of all the Benefits they exert to others. Some Mens Favours are like Chrystal Glasses, of a curious frailty, every. Spider of suspicion cracks them. He that ponders too much upon the Pu∣blican return of his benefits, grati∣fies the trade of gain and covetous∣ness, not his Conscience to God, or the genuine good of others. There be many that take a pride to be counted liberal, when they let fall a few drops of charity upon famished

poverty, and love that the Sun should shine upon their forward bounty, and make their Cock crow at the scratch∣ing out a few Corns from their lofty Dunghills; that can empty their la∣den Stomachs into China, Dishes, and hang Jewels and Pearls, the price of whole Cities, upon their Ears; and vest themselves with the Tribute of large Territories, and make as great a noise in scattering their Offals a∣mong the Poor, as when the Russian Emperor blows his Trumpet after Dinner; and all the World must know when they give that which their high-fed Lap-curs many times refuse. They'le wear Silk Garments like the Roman Matrons, of such a fine Web, that neither their Bo∣dies are defended from weather, nor their Chastity from observation. but think much of a few Rags to cover a poor Lazarus at the Door. God gives them Hundreds by the Year, and they carry single Pence in their Pockets, or brass Farthings, to buy off the Clamours of Conscience. But yet such as are inward Enemies to true Evangelical Charity, shall be

Instruments, sore against their will, to preserve the Soul of the Needy from death and ruine: Wicked and debauched Persons, shall in the issue lay up Treasures for the Righte∣ous.

But when Instruments act gene∣rously, like wise Stewards of the ma∣nifold Talents of Gods Mercies, they are to be highly esteemed, like the Gold Ring that encompasses an O∣rient and Sparkling Diamond: They are to be nourished and cherished like the Doves of Aleppo, to whose Feet the Missives and Letters of Merchants are tyed for speedy con∣veyance. Embassadors are Sacred Persons, and are to be sacredly hand∣led. The very Feet of them that bring glad tidings of Peace and Mer∣cy, are to be washt and anointed with Oyl, and counted beautiful. There's a Glory shines upon the San∣dals of them who come down from Heaven; and we ought to crows the Footsteps of the Messengers of Heavenly Favours, with Branches of Olives; and the persons sent back to Heaven with grateful Acclamati∣ons

to the Harps of Joy, to hold in consort with the Host of Angels, praising the Divine Beneficence.

CHAP. VI. The Beneficial Improvement of sudden and unexpected Mer∣cies.

WOnderful Mercies speak wonderful Language, and call aloud for admirable and joyful returns. Lessons sung to Shoshan∣nims, the seven-string'd Instruments of Adoration and Honour. Let's hear the ravishing Musick in these seven succeeding Chapters, that may be cordial to the very Hearts of An∣gels.

• 1. Of the excellency of Love under the fense of Mercies.
• 2. The Honourable Duty of Grati∣tude.
• 3. The Exaltation of the Divine Name for his Munificence.
• 4. The Anatomy and Ʋnbowelling of Secret Mercies.
• ...

• 5. The Ingenuous meltings for sud∣den Sins.
• 6. The softning Leniment of sudden Sorrows.
• 7. The Contemplation of the per∣manent Mercies in Heaven.

I shall begin with the First, and treat it as the Subject of this Chap∣ter, what an excellent Frame of Spi∣rit is kindled by the sense of Mercies.

The most noble and generous love is that which streams from Heaven, to ingratiate the hearts of Enemies by Springs of munificence, to sweeten the tartest and sowrest tempers; to break Flints upon Pillows, to melt adamantine hearts in the warm blood of affection, to lead Lyons in Chains of Gold, and tame Hyrcanian Ty∣gers into Doves. Masculine and Heroick Love changes the frame, and alters the constitution and tex∣ture of hostile Hearts. Suspicion, which is the very Bane and Poyson of Love, is by this Art fermented into a brisk, volatile, and balsamick Li∣quor. To stand upon the Guard and watch, to eye and try, is but a femi∣nine and childish trifling; to subdue

others by kindness, is God-like; to melt the Rocks of Caucasus by flames from Heaven. Weak and low-statur'd Love insists upon the catch, and so becomes touchy and waspish, puts forth its captious sting at every buzz of false Flatterers and Backbiters: Noble Love is like the Ointment of the right hand, which bewrays it self; like a soft River of Oyl that runs down speedily in a direct Chanel of inclination into the Ocean of enjoy∣ment. He that can command his Love when attracted by the Magnetick Influence of genuine Friendship, has but little true love under his Obe∣dience.

Suspicion and Distrust grows upon the Root of a weak Love: Generous and Noble Spirits had rather be de∣ceived than distrust. True Love is not easily provoked and thinks no evil; it beareth, believeth, hopeth, and endureth all things. To lay heavy load, upon sudden conjectures, is to tread upon quick sands, and walk among the Irish Bogs. Such a Friend did not so courteously salute me in the street, did not invite me

among others, brake off his speech abruptly, lookt not so pleasantly, and turn'd suddenly out of my com∣pany.

Suspicion blinds the understanding, and is a Cloud that an evil temper turn'd upon the Sun of affection. It cast Eve out of Paradise, and leads fretful persons into desarts full of Bryars and Thorns: It mischieves the owner, and presents to himself a Cup, to drink up his own Poyson. That Person is held with the cords of sin, and may complain with Eve, The Serpent within hath deceived me. When Men can out-wit the Devil in Policy, and be too strong for Divine Justice, then they may walk in the shades of this Fools Paradise. Men never gain by the ill bargain of Suspi∣cion, but at last their very thoughts will upbraid them with weakness and folly. Deaw not long Arguments from the slender twine-thread of Su∣spicion: We need a Dove-like sim∣plicity, and a benign estimate of eve∣ry Accident. Words misplac'd must not hurry our raw conjectures into Passions. It's the sign of an evil tem∣per

to construe the worst, when a fair Gloss may be more sweetly, truly, and decently given. Believe nothing but what's manifest; use both your ears and your heart too, before you whet your tongue; and when sug∣gestions once appear to be vain, chide your too frequent credulity. Be not hasty to conceive an injury, lest you bring forth a lye; the frequency of self-rebuke through experience will pare away sudden reflections. Let not little touches and small scratches set you in a flame of anger. Because your drink is not warm enough, or your servant slow, or the Table tot∣ters a little at Meat, or the Door is not presently shut, to be in a scurvy Feaver of wrath, betrays dirty blood and sordid spirits within. Because a Flea or a Fly troubles you, or a pot falls, or a pipkin boyls over, or a glass broken, or children make a noise, or a thing is misplac'd, or ancient people cough, or (as Myndyrides) be∣cause the roses in his bed were a little doubled, to be in a rage; shews a proud, weak, and effeminate Spirit, deserves the rebukes of silence, on

deserting their company as unfit for humane converse. Some persons have Souls good for little but to salt their bodies, and exercise the graces of others, and are alive by provi∣dence for increase of wisdom, pa∣tience, and pardoning mercy in their Alliances: Like Vermine subtile to do mischief, and whet mens fancies to devise traps and gins to catch them; spend their days in trifles to spin pe∣rishing Webs, catch Flies, and spit their Venom.

Let's turn our eyes from mise∣rable deplorable forlorn Creatures, to him whose Throne is in the Hea∣vens, and counts it a condescending humility to behold the Angels. All his works praise him, and his Saints bless him. Lets set out the glory of his Excellency, and admire the ope∣ration of his hands with heart and tongue. We are too like the poor Disciples that wondered at the Marble-buildings of the Temple; are these things fit for a Saints wonder? Lets adorn our time by comparing Precepts with Providence. The rule of his Wisdom with its product and

issue, and narrowly espy how God glorifies every Attribute in the ma∣nagement of Heaven and Earth. Pro∣vidence comments on the Text of Prudence, and delights in Mercy and Love as the Issue of his own glo∣rious Bowels. What stirred up Di∣vine Wisdom to plot the mutual kissings of Righteousness and Peace together; but rowling bowels of compassion towards perishing man? when Angels fell from Heaven with∣out recovery, yet according to the Multitude of his tender Mercies, [Wombs full of Mercies] hath blot∣ted out our transgressions. Let us be inflamed with Love to God, that sweetly provides for our bodies out of his Store house from the Air and Woods, from Seas and Rivers, from Hills and Plains; not only for neces∣sity, but delight and ornament, with∣holding nothing from us that's good for grace or glory. But the Master∣piece, the Top, the Flower of love shines forth in the beauty of Gospel-Mercy. Lets dwell in the Temple of Meditation upon the infinite Love of God in Christ, till our hearts he

enlarged and amplified with flames of affection, service and praise; when Divine Love is the Fountain of ours, we shall need no other arguments of bounty to Saints, than the sweet apprehension of his Love to us. We need no motives from Plato, Tully, or Seneca, who range up and down the Mountains of Fancy, and tire their Pens to inforce particular Du∣ties. That one Topick of Paul suf∣fices us, The Love of Christ constrai∣neth me. That love which is called by Solomon, the Flame of God.

I shall enlarge no further than a few points from these 3 Springs of consideration; Whence we are, what we are doing, and whether tending.

[ 1] 1. We came (say some) from the red clay in the Valley of Damascus, and tend toward the pale earth in the caves of Hebron. Nay, we crept out of the bosom of nothing, & are less than nothing and vanity, to compare with the Holy one that form'd us, and are able to do nothing without his Aid in whom we live, move, and have our being; and shall such nothings be proud of any thing? What have we

that is not received? and what's re∣ceived, must be returned to the ac∣count of the Heavenly Donor in Joy and Praise.

[ 2] 2. We are the Pictures of Old Adam drawn to the life by the Pencil of Satan, and sin is inspired into us by his venemous breath, and inflam'd to lust after every red-cheek'd apple of Sodom; proud of every Fig-leaf, and jet it about in Aprons made of the skins of Sacrifices, sporting in our own shame, cast down at the wagging of every Leaf: Guilt makes us tremble at every bush. Rejoyce not spiritually in any mercies, can neither act good nor bear evil; stumble at straws, and shrink at eve∣ry silly taunt against God and Holi∣ness, quake at the loss of a few shil∣lings for any pure Ordinance or truth of Christ. O miserable Man, who shall deliver us! Had not the Day-spring from on high visited us, we had sunk into the bottom of wo and misery.

[ 3] 3. We are passing creatures, and whether tend all our glittering shows but to dust and rotteness? The

Scheme and Pageantry of this World it whirls away in a moment, and at judgement are stript of all, but shame and confusion; what should puff us up and blow this bladder of pride, which is prickt with the least pin of Divine displeasure, and we vanish away. Let's admire and adore free grace, that hath opened a way through the blood of sprinkling into the Holy of Holies, and always contemplate and apply the magnifi∣cent Gift of Righteousness, which infinite Love hath consigned to us, that Mercy and Truth may follow us all our days, and we dwell in the House of the Lord for ever.

CHAP. VII. The honourable Duty of Gratitude.

GOD is the Supreme Lord Pa∣ramount of Heaven and Earth, and therefore the highest Homage is due to his Name. All Rivers spring from, and swim into the bosom of the Ocean. The Sun-beams reflect from the Earth to the Sun again: Fragrant Flowers perfume the sweet Air, which opens them. All must be received with thanksgiving; and being thus sanctified, prove double Mercies. Every enjoyment must turn to improvement: our comforts must be exalted into helps; the Viatica and Supports of our Pilgrimage while Travelling with Peace-Offerings to∣wards Zion.

We must prevent God by early Praise as well as Prayer: The God of my Mercy shall prevent me, sings Da∣vid; and every Child of David must

prevent God again with his Songs. Jehosaphat delighted God with In∣struments of Musick before his Deli∣verance. Faith must tune an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Psalm of Victory before the Tri∣umph. Praise is the ingenious Mo∣ther of future mercies: As the Vir∣gin Mary sang at Hebron before the birth of her Son at Bethlehem: O Heavenly Contention between Mercy and Duty!

The Eye of Man has a Musclè, which Anatomists call the Levator to help him to look up to Heaven: A grateful Muscle! Unthankful per∣sons cut out that excellent Organ, and corrupt the Chrystalline humour of their memories by tears and po∣ring too much downward upon their Afflictions. Many mens mercies through ill digestion ferment into Bane and Poyson: As the learned Zwelfer, late Physician to the Empe∣rour Leopold, tells us of a Noble German, almost slain by the powders of Pearl, Coral, and other Cordial Species: that which should have che∣risht his Spirits, wrought towards a dry Consumption. Many like Jesu∣run

wax fat with mercies, and grow lean in praises, and kick with that strength which mercy gives them, and trample on those bowels that rowl towards them; like great mens sto∣machs surcharged with dainty viands, grow sick and squeezy, over-eat their appetite, and confound concoction with various mixtures of flesh & fish & luxurious Sauces; & then complain of splenetick fumes and flushes: Like Israel quarrel at Quails and make light at Manna, while qualms and maukish flegm and bitter choller flings up from their Hearts. Un∣grateful persons are the Grave of mercies, and often cast up their rotten matter. It's an Argument of a vitious stomach, to turn wholesome food into sower humours. Hermes after wine took a grain of Mastick or Frankincense to hinder its coagulation into Tartar: And Arnoldns orders Bdellium to be taken with Scammony, to preserve the bowels from Ulcers. After Kindnesses we should take in Medicines against Ingratitude. There be many black instances of this base and degenerous Temper.

Aristotle hath many a sinister bend in his Infamous Scutcheon pourtrayed by Borrichius, but for three most me∣morable; in betraying Stagira his Native City, in scorning at Plato his excellent Tutor, and for dipping his finger in a design of poysoning Alex∣ander his munificent Prince.

Another was that of the lean and pale Brutus, to whom (being found among the bloody Conspiratours in the Senate-house) Caesar replyed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, What thou among them, What thou my Son? Being deemed his natural Off spring by Servilia the Sister of Cato.

A third may be that Nobleman, who being near death by a dangerous bleeding at nose, was cured with the bloud red Burnet by a German Do∣ctor, but denyed him his Reward, because the Herb was found neer his own Palace. Were not others of a more noble genius, it might shrink beneficence into a Mushrome, and blast the Flower of Love with a nitrous East Wind into the Dust. Such wretches are like the beastly Capraemulgi in Aelian, that suck the

poor Goats, and by their venemous mouths shrivel and dry up their Ud∣ders, that they never give milk more. Impudence is the Fruit of Ingrati∣tude, and genders to all manner of lewdness.

Gratitude is a high piece of justice, and feasts the owner with a joyful Conscience. A thankful, and cheer∣ful person walk together, and is a grand Ornament to his profession: The three Graces tread their mea∣sures before his door in Crowns of Myrtle: They were formed by An∣cient Statuaries in shape of naked Virgins, chearful and smiling upon each other, to teach that kindnesses must flow without fraud, with a candid, simple, and delightful spirit, Yea, Holy Page recommends it when done, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with singleness of heart, with a generous frame, casting no squint-eye, or nou∣rishing any base aim, either to elevate the crest of pride, or debase others into servile offices. And this deportment ingener••tes a sweet tem∣per in the Hearts of Receivers. Love is the Cement of the Universe and

humanity is twisted into unity by kindness and concord. Vertuous Heathens numbred the graces among their Deities, noting it for a Species of Sacrilege not to return Favours with an aimiable Gratitude.

The Dispenser of Love should have a slippery memory, but the Recipient should engrave it on Pil∣lars of Marble and Pyramids of Brass: The Giver should shut his Eyes when he opens his Hand. Dis∣simulation without blame, to chear an unknown person, or to hide his knowledge; such a one lends to the Lord, and makes Heaven his Deb∣tor; and surely there is Treasure enough to requite him: while he that accepts gratefully makes God his Pay-master by Prayer.

If by giving we expect returns, we fit like Publicans at the Receipt of Custom, and give to our selves what we pay to others: Self-love is never truly magnificent. To pour out benefits upon persons unknown or unable to return shews delight in bounty; and the pleasure of Love to see such walk at liberty, whose Iron

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bands we have unloosed incognito. A liberal man deviseth liberal things like a Prince, and seeks out Objects to exercise friendship, that so great a Grace may never lye idle. A brave Spirit judges he receives the kindness which he bestows; as M. Antony said, Whatever I give, that I have. The Europaeans purchase whole Ter∣ritories with a few Beads, Knives, and Hammers of the naked Indians: much more happy who gain an E∣ternal Inheritance by a few Penies. Such a one bestows himself, whose Coyn comes warm from the Mint of his Heart, and shall be melted into a Crown of Life.

He that seeks a debtor does but drive a Trade, hearkens to the pro∣mise because of payment: He gives proudly and worships his own ambi∣tion, and sacrifices to the Drag of Covetousness: He deals a Loaf, but full of Grits to break the teeth; and a Scorpion instead of Fish, to sting the Stomach. Be kind to such as are hoising sail to the Indies, and send precious Cordials to such as swelter under incurable maladies; or those

that hold out their needy hands in a dusky even. Scatter your morsels to them that come from far in a Pilgrims Habit and a transient Staff, and so entertain Angels at unawares: 'Tis the ready way to find Treasure Trove, to enjoy plentiful Crops rain'd down from Heaven, and Ships blest into the Ports from Storms and Pyrats. Others spend their unsan∣ctified returns in vanities, while the bowels of Saints almost cleave to their Backs, and the next year their credit sinks at Land and their ships at Sea; or find the way to the French Har∣bors, while others sail in safe by the breath of Prayer. We may stand in need of the meanest before the Sun shines again from the Northern Tro∣pick, and those that scrape in dung∣hills and rake for Nails in Chapels, may ride in pomp upon Velvet Sadles before twelve Moons be wained. The Old Man of Winchester found it by experience, being cast into the depth of poverty by one whom he had opprest in youth. Haman may climb the Tree of Ju∣stice though planted for Mordecay;

and blind Sampson may see well enough to pull down a Play-house upon 2000 Philistins. Who knows what evil may thunder upon the Earth, and where the Bolt may hit? A scoffing Noble was trod to death in the Gate of Samaria, who had mock'd a Prophet, and jeered at the Windows of Heaven but a day be∣fore. Cast your Bread upon the sliding waters, which though swallowed in the Sea, return through the Caverns of the Earth into the same River after many days. A prudent man foresees the evil and flies into the Temple of Charity, and there meditates upon both fortunes: He reaps at present the plentiful crops of Peace in the Champain of a good Conscience, and makes a continual Feast to himself upon the dones let fall to others.

He that gives to Princes and rich Equalls, may come to poverty by out-vying. Such as expect returns are like Merchants in the Port, Physici∣ans in Cities, and Victuallers is in Camps; and such as sun their Fancies in the Usurers Walks. They are Traffickers and not Benefactors,

and are often out-witted by Expert Sophisters, who are wonderful offi∣cious in hopes of gain. Like Crows that fit kawing upon an old stump watch dying Cattel with much cere∣mony, and with fawning flatteries hop about them till they pick out their Eyes. But whatever be the frame of the Givers Spirit, the Receiver must not pry too narrowly into the Patrons Conscience, but make his kindness the seed-plot of renown.

Happy are those Noble Souls who so give as to stir up a sweet memorial before God and man. The amiable frame of the Giver out shines the Gift it self, and cherishes Gratitude in the leanest Soil. Praise is comely for Saints, especially when men with Ornan give like Princes; when Jebusites act like Israelites or like God himself, whose Sun warms the House of the Evil, and his Rain pours down upon the Field of the Wicked. It becomes us to let God hear from us, when we hear from him, and all his Mercies to turn into Sacrifices. A thankful Spirit is like a Musical Echo in the Star-chamber

of Heaven. Man must not only be a Concha but a Canalis; not a Shell to retain, but a Chanel to derive mer∣cies. Like marble Basons at Fountains, when full, run over to others and water the parched Plains. Our Corn-fields must grow for the Poor and the Levite, as well as to swell our barns and cram our Garners; that others hearts and faces may shine with the Oil of Joy and Thank∣fulness both to God and us. That like the cheared Lark when enlivened by morning warmth, mounts up with singing out of our sight towards the Suns Chariot, and thanks him with a Sonnet, and makes him rejoyce to run his Race.

We should learn his Lesson, and praise the Fountain of Israels mercies at the dawning day. Scruple not to leave the Rosy-finger'd Morn abed in Tithonus Arms. Leave the Sun a Sluggard sweating in the watry Em∣braces of the Eastern Ocean. We need not the glittering Lamp of Venus to find out the Palace, or knock at the Gate of Heaven. The blessing of former, the sense of pre∣sent,

and the hope of future Mercies, should all inflame us. Our Souls from experienced observations of former Mercies, like expert Astro∣nomers, should predict benign Confi∣gurations before the distilling Influ∣ences, and praise him at the dawning and day-break of Mercy. Nay, our lives should be a whole Tenor of praises, since we are hemm'd in and compast with kindness. We are laden with benefits, & Angels encampabout. us in Chariots of fire to protect both us and the mercies given. We should raise up a Temple of praise with walls ringing Marble. Every breath we draw in should go forth warn with Anthems. The blouds Circulation should run round in Songs, like the Hydraulick Instruments of Water Musick; and every Pulse should beat upon the Strings of David's Harp. The wholesome Herbs should cure our Murmurs, and all the Creatures of Air, Land, and Water should by our hands pay tribute of praise to God. The pleasant Rivers should convey our Songs to Paradise, and in the fragrant Flowers smell the

goodness of God. The showers that cool the Somers heat should inflame our Love, and make our Palm-trees flourish with fat Dates in the Courts of God. In Medicinal Baths and Springs we should hang up our Testi∣monical Crutches, and write a votive Table. The precious Metals, whose marks above ground betoken the enamelling of natures Bowels, the divining Rod and skill to dig them and melt their Oars into plate, should all be formed into Golden Flagons to be consecrated and hung up in Zions Sanctuary. When the May-Quiri∣sters sing with a Thorn at their Breasts by night, to allure us from the Thorns in ours, and delight us when we cannot sleep, or awake us like Princes with the Musick of their Spring Lyries; we should answer their praises of our Holy Mutual Maker (like the Musician in Strada) with sweeter Elegance, and cause the Nightingale to fly to us, and pant upon the strings of our Lutes in transcending praises, and confess themselves conquered; and at the ceasing of our warbling melody, dye

in consort. We dwell in this World as in a sumptuous Palace arch'd over with spangling Stars and transparent Saphirs, which fears neither fire nor falling. Should not we set up Jacob's Pillar, or Solomon's Jachin, and Boaz in the porch? Yea, let every House be a little model of the Universe; anoint pillars in memory of protect∣ing and providing Mercies, and con∣secrate them daily unto God. Set up Monuments in each Vally of Bacah, and pen Psalms for the Birth of every favour, and our Right Hands never forget their cunning. He crowns the year with his goodness; let's compass his Altar with Songs. Let annual Mercies dictate perennial Melody, and perpetuate his Bounty by gra∣ving every Iota and Tittle of Mercy on the Empiraean tables of our hearts. Let's remember God, the Glorious Original of all Enjoyments; and the Gifts of each Beneficent Hand let's pourtray upon both our palms, to be lifted up to Heaven at morning and evening Sacrifice; and call upon all Creatures in order from the Heavens to the meanest Atom in an Universal

Diapason of Praise and Triumph in God.

CHAP. VIII. The Exaltation of the Divine Name for his Munificence; and in particular for Secret Mercies, in the structure of Man and his Preservation.

DID the Ancient Heathens erect their Hermaea or Statutes of Stone to the honour of Mercury in Memorial of some casual and con∣tingent happiness; and shall not we anoint Jacob's Pillar with fresh Oil to the true ••nd living God, with whom all contingencies are determi∣nations of Mercy? Gracious Souls delight in his precepts because wonderful, and admire the Ocean of his benefits because unfathomable. Reverence to his Majesty is the Mother both of Obedience and Gra∣titude. We cheerfully obey him,

because we love him; and he loves is the more, because we obey him. His love is the free Spring and the munificent Reward of all sincere ser∣vices. He excites and enables us to Holiness, and then crowns us. A genuine Child takes pleasure in con∣formity to the Fathers Will, and this Heavenly Father makes them con∣formable to his Sons Image. He plants the Spices of Lebanon in our Hearts, then breaths by his Spirit, walks in his Garden, and eats his pleasant Fruits. A rare Master! that strengthens his Servants to work in his Vineyard, and then leads them into his Joy. There's no mercy but he helps us to improve as a clue to Heaven: No duty but he forms into a Ladder to Glory. Whether we eat or drink, or whatever we do, let's do all to the Glory of God and Christ, who died for us; that whether we wake or sleep, we should live together with him. Let's sleep to refresh our Spi∣rits for service, and when we awake, let's be still with him. He holdeth our eyes waking to ponder on his Mercies, and watcheth our eyes while sleeping,

to serve him with more alacrity. We cannot sufficiently prize that secret Mercy that lodges with us every night within our Curtains. How many fiery Feavers doth cool sleep extinguish? From how many deaths does that brother and Image of death deliver us? Those silver slumbers are golden mercies: How great a favour, that temperate repast should send up cooling vapours to the brain to tye up our Senses, while we re∣pose our limbs from labour? Nor let us pass the lovely Fields in Har∣vest without remark, when wise Na∣ture hath crowned the Wheaten Ridges with numerous heads of Pop∣pies, to minister both Food and Phy∣sick. And whereas one ingenious Physician hath observed, That the the Salt of humane Skull; so another curious Searcher hath delivered, That the Seed of Poppy (which causes sleep) is also of an Hexagon, or six-corner'd Figure; and it may be its Salt may be yet more curious. As if the Atoms of the Fumes of Poppy were fitted and cized to the Texture and Cells of Mans Noble Capitol.

Should we give a glance at the Eye when waking as well as sleeping, greater wonders would appear in opening its Humours, Coats, Nerves, and Muscles. And yet further con∣template the goodness of God in these later days in blessing the world with those perspicacious inventions of convex Glasses to help and delight our sight, by Spectacles, Telescopes, Microscopes, and Chamber-Land∣scapes. Such exquisite Glasses have so been formed & polish'd, as some have conceived they have had a prospect beyond the Stars into the glitterings of the Empiraean Heavens, to their ravishment and amazement, and have been carried as it were into the Seat of the Blessed.

Nor less marvellous is the contri∣vance of the great Architect of Na∣ture as to the Sense of hearing. With what Artifice are these gristly Por∣tals of the Ears set before and round about the inward cavity both for beauty and benefit, that great sounds may not enter with violence, and be defensitives against immoderate heat and cold? And that musical Tunes,

by the fallacy of its circuit, may be received with the more delightful sweetness: and when entred, what curious Organs are fashioned within the Drums of the Ear, when the Hammer strikes words, and articu∣lates them upon the Anvile, and sends its lively Mercurian Messengers to the common Sensory? That the Oil of a Snake, that quick-hearing Animal should cure the deafness; and those useful new inventions of the brazen Otacoust and the Stentorian Trum∣pet should be presented to us by the hand of Providence; the one to admit, the other to convey, voices at a great distance?

Neither shall I enter the delicious Field of Anatomy in opening the Sense of Smelling: How the little spongious Bones, being portions of the Ethmoides, do drink up the moi∣sture descending from the Head, lest it should be continually dropping from the Nose; and serve likewise to fence off dust and impure mixtures in the Air; that when the mouth is shut, it may be purely distributed both to the Brain and Lungs. Nor

shall I treat of the Sieve-like Tablet, or the Mammillary Processes, which being over-moist by defluxions or rainy Seasons, impairs the quickness of Sent. Nor may dwell in this Tower of Lebanon, where that watchful Porter has his Lodge over the mouth to give warning by sent, that no unwholsome rank or unsavou∣ry Meat may pass within the door of our Lips; nor intimate further how the quickness and acuteness of this Sent may be preserved and increased by the smelling of Fragrant Flowers.

Should we descend into the mouth and pry into the Instruments of Taste, we might relish much of secret Mer∣cy in the frame of those Organs. I shall mention but a few: The Palate has a Coat common to the Gullet and Stomach, whence arises a great con∣tent between them; that so we may preconceive what's delectable and useful, or what's offensive and incon∣venient for nourishment. For it is well observed by Arnoldus, Ʋtiliora sunt quaecun{que} delect abiliùs recipiuntur, That Food is most beneficial which is most delectable; if we spice his A∣phorism

with a grain of Salt, it's true and savory. Again, the Tongue, another Organ of this Sense, has a thin porous Coat, that savours may descend into its fleshy part, which drinks in fumes and vapours from the predominant humours in the body; an Index to the learned Physician by its roughness, whiteness, or black∣ness, of vitious and peccant qualities in time of sickness. And by the way let's remember, that under the Tongue and another member not to be named, Nature hath fram'd a Bridle, to mind us of a memorial re∣straint of walking, feeding, and o∣ther carnal inclinations. Besides the many excellent uses of this Sense, we may by savors in some measure discern the vertues of vegetables and many concretes both simple and com∣pound, to the great pleasure of the expert Herbarist and Student in the Mineral Kingdom. And to conclude, as this Sense is impaired and morti∣fied by the Palsie, and some other offensive Diseases in the Genus nervosum; so it may be quickned by hunger, and cured often by Volatile Salts and Spirits.

Let's touch a little upon the Sense of Feeling, whose Instrument is the Flesh (not the common, so called) but that which is soft and replenish'd with nervous Fibres. This Sense by the several Conjugations of the Nerves, and the fine Spirits gliding through them, is dispersed over the whole Body; and where ever 'tis lost, the use of that Member perishes. So terrible are those Distempers when the Nerves are obstructed by Viscous and Tartarous matter in knobs, wens, gouts, and the like; or contracted by sharp and acid Juices, as in Cramps and Convulsi∣ons, and Side-pains or Stitches, or their Tenor relaxed as in Palsies; or the Spirits within astonish'd and brought to a sudden sistency without motion, as in Frights and Apo∣plexies, which often proceed also from the inordinate use of Tobacco, Coffee, Henbane,-seed, Opium, Mandrake, and the like, either in Medicine or by negligent Customes. So that we have wonderful reason to break forth into the praises of a Gracious God, that so often preserves

from Thousands of Deaths by his wakeful providence; that very Hea∣thens might learn to feel after him, and find out some portions of the power and wisdom of his Deity. To let pass the Mercurian Medicines, I mean not the ordinary in Shops, but such as Arnoldus, Paracelsus, and Rhumelius magnifie in these cases to the learned in Physick; I shall only take notice of a rare Experiment of the Honourable Boyle about a blind Dutch-man, named John Vermaasen, not far from Maestricht, who could discern seven several Colours by the touch of his Fingers if he were fast∣ing, according to the asperity or smoothness of the surface of the Rib∣bands. But by what means to help those Distempers that impair and obstruct this so useful a Sense, I dis∣miss to the Learned and Experienced in the Art of Physick.

To proceed a little further in the admiration of God in the curious se∣cret Frame of Humane Bodies, but particularly the stupendious operati∣ons of the Bowels, and the other great Wheels that move continually for

the fabrick of Chyle, Bloud, and Spirits. Oh what wonderful Cookery and Housewifery is exercised by that noble Viscus of the Stomach? how the Reliques of the last Meal grow∣ing acid prepares a ferment or leaven for the next, whereby the milky Chyle after the first digestion is con∣cocted, and from the bowels conveyed in numerous Veins filled with that white Liquor, and dispersed through the Mesentery into a Cystis or com∣mon receptacle, and thence carried up along by the Vertebrae till its poured down into the Heart, the true and genuine officine of the bloud, which a little above it, and before its entrance, in dissections of Dogs newly kill'd appears half tinctured, as I may compare it to Cream dyed with bruis'd Strawber∣ries. Hence it's communicated to the Lungs and Liver, and other parts of the body, and after by circulati∣on in the Arteries is reduced into a finer crimson texture. Here I might insist to shew how incommodious to the body of Man it is to admit of frequent Phlebotomy; by the loss of

Bloud, Dropsies, Consumptions, and other formidable Diseases have their Original; as the learned Helmont hath observed, when upon much evacuation of bloud for the Cure of Plurisies such dangerous effects have ensued. It is not here a season to gather up Arguments from Scrip∣ture, shewing that the Life of Ani∣mals runs in the bloud, or to mani∣fest that it is the very Balsam of mans body for the prolongation of life: And therefore with what care and sedulity the discreet Physician does usually order the letting of bloud; what sign, what vein, what distem∣per, what time of the Disease, what age of Life, what habit and strength of Spirits, what quantity, what day, what hour, what cordials, what care after it; what observations about Women with Child, how endeavour∣ing to prevent abortion often cause it, especially when near their time, as is observ'd by Hippocrates. I leave these things to be contested about between the learned Galenist and the experienced Chemist. And by an Argument from the Cure of many

Diseases by the Spirit and essence of humane bloud digested and circula∣ted. I might here discuss how stu∣dious, and sollicitous, and wary, the learned in medicine should be to prepare the bloud of a Goat against Plurisies; and of Sal Prunellae, or other Remedies against the Quinsie, if possible to prevent the emission of humane bloud, since it is the Foun∣tain of those rare Spirits that are distilled in Natures Alembeck of the Head, to be the Instruments of Moti∣on, Sensation, and all vital Actions. There are other great wonders in the curious Fabrick of this crazy Tenement of the Soul, which pose the most equisite in Anatomy: to de∣termine the use of the Spleen whether to secern the Melancholy; whether it have a secret meatus or passage into the Stomach; to constitute Helmonts duum virate of life, and what fer∣ment is elaborated by those 400 Ar∣teries supposed to be in it by that inquirer of Nature: Or the Cystis Fellea, to drain choler from the bloud, and convey that Saline compost by the ductus biliarius into the Bowels,

to carry off the Excrements; which if it be stopt and obstructed, produces that yellow Tincture to the body, and gives denomination to the Yel∣low Jaundice: The delivery from which Disease is the ground of these Lines of Praise to my gracious Crea∣tor and Redeemer. Or what a rare Engine of the Cribrum or Sieve of the bloud Nature hath formed in the Kidneys, to stop that Liquor and let pass the Amber Urine by the Ureters into the Bladder; which if it be cor∣roded or eaten through by acid Tunbridge Waters, or other sharp Saline Humours, procures a mixture of Bloud with Urine, and sometimes so large, that life is endangered; or if it be obstructed by Gravel and consistent Stones, what acute pains succeed woful experience teaches: In which case the Aroph Paracelsi, which is a Chymical preparation of the essence of Saffron, call'd by them the Aroma or Spice of the Philoso∣phers, hath wrought efficacious be∣nefits. The last and greatest Won∣der in Nature are the Seminal Vessels, composed for the continuation of

Mankind; every of which, with their Balsam of Life contained in them, deserve a double Volume. One to describe their Texture, connexion, and Use, with the Remedies to pre∣serve from, and cure their Incident Diseases: The other full of Hymns to our most glorious Creator. But these and the like I dismiss to Spige∣lius, Riolanus, de Graef, and others of that Learned Nation; not omit∣ting that Ingenious Tract of our own Country-man Dr. Smith on the 12th of Ecclesiastes. Let us cry out with David, I am fearfully and wonder∣fully made, Opere Phrygionico, with curious needlework, of the Divine Hand in the lower parts of the Earth. Did we but see and search a little into the admirable frame of Mans Body, and upon what slender Golden Wiers and nice Labyrinths in those Wonderful Passages in the Clock-work of our Bodies the continuation of Life did depend, we should be astonisn'd at God's Mercy; and instead of won∣dering that we live so long, might stand amaz'd at living but one minute. For if either the Vessels be disorder∣ed,

or the Liquors contained with∣in them, we should soon pass away and be no more.

Nay, if the five External Senses were every way compleat in their Organs and Spirits; yet if the inward Crasis of the Brain be touch'd, what becomes of the inward Sensory, which is the Center whereinto all the Rays of External Objects are brought, there to be judged, exercised, and acted upon by the Imagination; to be laid up as in a Cell or Promptuary by that great Lord Treasurer of the Soul, the Memory? Whereof Holy Austin cries out with great admirati∣on of God, [Magna ista vis memoriae, nescio quid horrendum Deus meus, pro∣funda & infinita multiplicitas! &c.] O the great power of Memory! O my God, I know not what an hor∣rible thing it is! O the profound and infinite variety in it! Behold what walks in the Fields, what lies hid in the Dens and innumerable Caverns of my Memory! &c.

These and other powers and facul∣ties of the Soul, though in them∣selves of admirably useful, delight∣ful;

yet were it not for the constant influx of divine mercy, might soon be impaired and decay; that men of the highest pitch and grandeur of parts might soon shrink into mu∣shromes and ideots, and prove miser∣able Objects of scorn and pity. But besides their being subject to natural waste, what he said of death in general may be applyed to any sense or facul∣ty in particular. Mors seni à foribus, juveni ab insidiis; Death stands before the door to old Men, but behind the door with Traps and Gins for Youth. This would be very apparent should we enter the Lists of discourse only about the various Poysons which lurk in all things for the destruction of Man, without the secret contrivance of such wicked wretches as Pope Alexander the 6th. I shall hint but a few Memorials in reference to the 4 Elements so called, with which we daily converse. Not to mention what pits and delfs lye in ambush for the lives of Travellers in the Tin∣works of Cornwall, the Mendip of Somerset, or the Peak of Darby; what quaking bogs in Ex or Dart∣more,

and in the Crags of Carmar∣then, especially when covered with Snow. But this falling under the conduct of accidental providences, it's more expedient to mention the frequent use of Antimony, Quick∣lime, Vitriol, Sulfur, Steel, Alum, Bolearmenick, Lapis Lazuli, Nitre, &c. appointed for compositions in most Dispensatories; which often∣times by their unskilful preparations prove deadly poyson, as might easily appear both by reason and example: And especially in the use of Quick∣silver, which although sublimated into a Mercurius dulcis, and counted safe by many, and often proves so; yet there want not great examples of its mortal Venom, & that poor Chil∣dren find by sad experience. And this is a certain rule of Helmont about all preparations of Mercury, Quamdin resuscitari potest est venenum, nec boni viri remedium; That so long as it can be revived again by Art it's Poyson, and no Medicine for an ho∣nest Man to use: And how easie it is to revive Mercurius dulcis, an ordi∣nary Chymist can determine. But I

shall not insist here, nor hint about the Earth, that the very Soyl where Corn grows gives a various Tincture to it, and makes some more whole∣some than others; as may be consi∣dered in reference to Grain produ∣ced in Mineral Countries.

Should I amplify about Waters, it might over-flow a Volume. But this Element being truly Terra fluens, Earth in Flux, is impregnated with the various Salts and Sulfurs that it finds in the bellies of those mountains whence discharg'd, and in the Cha∣nels of those Champions where it sports and plays in curious Maeanders and pleasant Turnings: And there∣fore according to its differing imbi∣bitions is sometimes wholsom and of∣ten pernicious to humane bodies; and hence 'tis of great concern in Brewing and all Offices of the Kit∣chen. For instance: The Waters a∣bout Jericho were naught, causing Women to miscarry. The Waters among the Alps procure the Kings Evil. The Water of the River Po breeds the Stone. Those at Watford in Northamptonshire make men bald at 30; and those at Carleton in Lei∣cestershire

induce a wharling in the Throat, and generally the stagnant corrupt Waters of Fennes are dange∣rous by naughty Ferments for the Pestilence. Such as are taken up at Fountains, are replenish'd with the Atoms of that Earth whence they spring; and such as are near great Cities are not so wholesome, especi∣ally when convey'd home by Leaden Pipes, and landed and kept in Cisterns of the same Metal; as Pliny, Vitru∣vius, Albertus Magnus, Langius, Ma∣jerus, and other of the Learned have observ'd, that Griping of the Guts, Bloody Fluxes, and Kings Evil, are tormenting Diseases to such Inhabi∣tants, which I could wish were at∣tended by the worthy Citizens of London, my dear native City.

If the Earth and Water minister so many inconveniencies to the pro∣sperous Health of Man, how can the Air be free which is always fill'd with Vapours and Steams from both? Whence some Solutions may arise to the questions about the various Products of different Winds blowing from the Horizon. Why the Nitre

of the North makes the Air so bitter, and the Sulfur of the South so con∣tagious. Why the East so parching and blasting, being mixt with mine∣ral Atoms from the Mountains of Germany, Hungary, and Thrace; and in Jewry from the Mine Hills of A∣rabia; though there may be other latent Causes intermixt. Are not some places noxious to the Brain by vegetable Fumes, as Arbours of Night shade, Walks of Walnut, and Woods of Box? Nay, do not many Animals (where frequent) infect the Air, as Naturalists have observed, and to name but one for warning sake? It's noted by Arnoldus out of Avenzoar, that the continual usage of Cats is so unwholesome to the Bo∣dy of Man, that it often produces the Phthisick and Consumption of the Lungs: And so do many Learned Physicians testifie by experience.

But to hasten; it may not be unfit to observe that the Air may be much impaired as to wholesomeness by the very culinary Fires which we use; where scarcity of Trees forces many to use dryed Cow-dung, Turff, Peat,

Seacoal, and Canol instead of Wood. The crude Sulfur & Arsenical Fumes that fill the Air of our city, are doubt∣less great causes of the multitudes of Consumptions within those Walls, by drawing so constantly those cor∣roding Fumes into the Lungs. Not to mention that the very Body may be much molested by Itches, and Scabs in sitting by Seacoal Fires; and the very Meat that's roasted and Beer warmed by them, is not so wholesome. Let the Learned Bacon vouch my fears, who affirms, that the vapors of Seacoal as well as Char∣coal in a close Room, hath killed many; and stealing in by little and little, induces only faintness without any manifest strangling. And to this I can attest with great thankfulness for my deliverance, being forced to sit in a close Room for a long time in a late Winter, and found evident recovery by change of Fuel. O what cause have we to magnifie the Name of God for the sweet Air we breath in, and to sweeten it more with the Musick of our Praises; and that all within us should bless his Holy

Name. That every Western Wind with its fresh and wholesome Gales should open the Flowers of Thank∣fulness; that every sense and all their Organs? that every Nerve should strive to string the Harp of Praise: not a thought in our Heart, or word in our Mouth, but should be known to him altogether in the Echoings and Resoundings of his Gloey. That our Spiriturl Senses should be ever exercised in making him their lovely Object, and his Holy Bosom the Center of all their Songs. Shall the Holy Psalmist lead the Quire?

Praise him all his Angels and all his Hosts. Praise him Sun and Moon, with all the Stars of light. The Heaven of Heavens, and the Waters above the Heavens. The Dragons and all Deeps, Fire and Hail, Snow and Vapor, Stormy Wind, fulfilling his Word of com∣mand; Mountains and all Hills, Fruit∣ful Trees and all Cedars, Beasts and all Cattel, creeping Insects, and flying Fowl; Kings of the Earth and all People, Princes and all Judges, Young Men and Maidens, Old men and Chil∣dren, Praise ye the Name of the Lord,

for his Name is alone excellent, his Glory is above Earth and Heaven.

Let every bright Lamp of the Fir∣mament prove a falling Star, and worship at his Footstool. Let the cold Influences of the Moon wax warm with motion in the Chariot of Praise upon the mighty Waters. Let the healing Balsam of the Sun, which cherishes the surface of the Earth & its Inhabitants from Pole to Pole inflame every living Creature with his Glory. Let the Sea roar, and the ful∣ness thereof: Let every River wash the Pavement of his Temple, and run under the Threshold of his Sanctua∣ry. Let the savage Lions hasten, and the ravenous Eagles fly to his Altar and pant to expire in its Flames. Let all the Spices of India and Arabia perfume the Mansion of his Honour. Let all Minerals, Rocks, and Moun∣tains, pour out streams of Oil to at∣tend his Sacrifice. Let all the Vines of Lebanon, Eschcol, and Sibmah thirst to empty their blood-red Liquor for Drink-offerings. Let mighty Aetna, Vesuvius, and Hecla cast up their flaming Bowels upon his Hearth in

Zion, and turn all his Sacrifices into ashes. Let his Priests be clothed with Salvation, and his Saints sing aloud for joy, for the Lord reigneth. Let the whole Earth rejoyce, and the multitude of Isles be glad thereof. Let the Holy Angels answer from Heaven with their Silver Trumpets, Glory be to God in the Highest, peace upon Earth, and good will to Man; whose grand imployment should be to study, discern, and applaud the Infinite Love of God in all his Mer∣cies, which in a few words shall close this Period.

[ 1] 1. When we taste some sweetness and relish the goodness of God in every Mercy; which is that Divine Symploce on David's Harp, or an elegant Complication of two figures, the Anaphora and Epistrophe toge∣ther. O give thanks to the Lord, for he is good, his Mercy endureth for e∣ver, That as the Name of God in our native Tongue is from good, so our Souls should spell the nature of his goodness, and every passage of his Providence.

[ 2] 2. When Mercies return down to us upon the wings of Ejaculations sent up to Heaven; when enlargements of heart follow straits in prayer: What Divine Benefits shine out suddenly like Stars in a dark night?

[ 3] 3. Then mercies come in love when they flow in by sucking at the Breast of a Promise; for hence we know that God is in covenant with us. For then the Spirit seals our interest, when he who penn'd the Promise writes it in our Heart, when he that breaths them, warms us by them.

[ 4] 4. When we feel supporting strength in a dark night, when ready to faint, feel sudden Cordials, when trouble is nigh and God is nigher: When the Heart fails, and God en∣livens. A Saint may perceive it by the suddenness, sweetness, soul-cal∣ming quietness of a word within, consonant to the word without; and encourages a Saint to carry every new Emergency upon the memory of former experience in a Chariot of Love to Heaven. That no sudden accident knocks at the Door of our Hearts or Houses, but we as sud∣denly

knock at the Gate of Heaven. If any tentation, new motion, or weighty affair surprize us at una∣wares, we instantly carry it through the Roof of our Closets into Heaven, & then our Spirits are in a holy calm, as gracious Rebekah found it, know∣ing that the sudden desires as well as the set Prayers of the Righteous shall be granted. And now it's high time to conclude this Chapter with God; its whole Scope being to re∣count some portions of his manifold mercies, and to adore him for all his bounteous beneficence to us; who is the only first Spring, and principal Mover and Conducter of all the Kindnesses we receive from Men, being his Instruments, Servants, and Ordinances.

CHAP. IX. The Anatomy of Mercies.

FOR the Higher Advancement of Divine Goodness in all our Enjoy∣ments, and to learn that excellent Lesson of Godly Contentment in all Estates, it were expedient to peruse, consider, and unbowel every mercy that comes down from Heaven. We have little reason to expect any when we remember our inability to merit, unskilfulness to improve, our ingra∣titude in slender returns of the least Benefits wherewith we are laden eve∣ry day. It's meer free grace that showers down Kindnesses upon our barren, murmuring, and repining Spirits. Did we but refresh our memories with the many thousands better than us who are yet below us, we should never fret at the prosperi∣ty of the wicked, that are above us. In what a pleasant Paradise might our thoughts expatiate, did we beau∣tifie our Meditation with the pro∣spect

of the Flowry Medows inter∣woven with Chrystal streams, and the gentle rising Hills crowned with lovely Groves, more delicious than those of Woodstock? when we con∣template the various numbers, cu∣rious methods, amazing circum∣stances, the unexpected ends, and surprizing designs in the Lawnes and close Walks of Mercy. When we pore upon sins, pry too curiously into afflictions, grieve too smartly for imbitterments by Relations, and toyle our Spirits with the losses and crosses of this Life; we disquiet our selves in vaine, and are too subject to mutter at every little disappointment and inconvenience. We augment our troubles, prolong our miseries, and run upon the brink of danger to charge a Gracious God foolishly. Let us then turn our eyes into the Anatomy-School of Mercies, and cut open the Inwards, and spend a dili∣gent view on the curious Situations and various turnings, and smaller Arteries of every Divine Favour; and holding up hands with Holy Jacob, proclaim our unworthiness of the least

of mercies; and while we are mu∣sing what might comparatively be esteem'd the least, as that we have a Being, and Life, and draw one Breath of Air, the Original conducts us into his Courts with praise and gratefulness, Katonti. I am lessened in mine own eyes before every mer∣cy; the least of which should humble and lay us low in the sight of God. What am I, and what is my Fathers House, that the great God should cause to great faithfulness and truth to shine before us, and lighten our Path to Glory? The School of Sa∣lerne writes of the Body of Man, [Ex tricentenis decies sex quinqué{que} venis,] That it consists of 365 Veins, one for each day of the Year. To be sure there is not one particular Mercy but yields matter of Con∣templation all the days of our Life. We should cut open the Root, climb the Branches, smell the Flowers, and taste the Fruit of Divine Love in eve∣ry Mercy.

O rare Imployment, when we ride, or walk, or sit, or lye waking in the Night, to ruminate in the days

of Ancient times, & run over the state of the Church from Genesis to the Revelations, and compare our case with any of the Saints of old, and work our hearts into praises, as Da∣vid often begins his Psalms with mournful Elegies, and concludes with joyful Extasies. As the Anci∣ent Church sprang in Aegypt, past through Paran to Sinai, and at length sat under their Vines in Canaan. So every Saint enters his life with a Tra∣gedy, but ends in Heaven.

[ 1] The first curiosity of each mercy lies hid in the Texture of a minute seed, which though exceeding small, yet by the influence of Heaven fer∣ments and swells into a mighty Ce∣dar. Who would think that the spreading Oaks of Bashan should sleep under the shadow of a small Acorn, and the sweet-sented Trees of Leba∣non in a petty Berry. What vast Crocodiles of Nile break Shell from a small Egg? What Rivers of Fire, the first little sparks of Sulfur, do kindle from the bowels of Aetna? What little distaste at first over∣throw mighty Empires at last? and

what great Estates and Dominions start out of little casualties? The grand Ottoman Empire arose first out of the Flight of Mahomet, and Darius by the neighing of a Horse rode into the Throne of Persia. One glance upon a poor captive Maid brought Esther to a Kingdom, Haman to the Gallows, and Israel to deliverance. David brought Cheeses to the Army, perhaps in the same Bag wherein he carried stones to fling into the Fore-Head of Goliah, and in the same brought back his Head to Saul. Nay Saul himself, when seeking of Asses, found a Holy Prophet and a glitte∣ring Diadem. The magnificent Kingdom of Solomon was almost all quite rent from his Son Rehoboam by a few harsh inconsiderate words to his People. A Dream hurries Jo∣seph from Canaan to Aegypt. and a Dream hands him out of Prison into Pharaoh's Chariot. A meer rumour saves Samaria from Famine, and a Kingdom from ruine. An evil thought in the Heart of Gog in the later days shall bring the Turkish Armies into the Mountains of Israel, and there

to a fatal slaughter in the Vally of Harmageddon.

The motions of Hearts are some∣times infused, but always conducted by God. Sacred Story derives from Heaven the kindness of Abimelech to Abraham, of Laban and Esau to Ja∣cob, of Ruth to Naomi, of Boaz to Ruth, and Jonathan to David. When others think of kindness to us, let's imitate David, 'Tis the Lord that thinketh upon me, and forms those thoughts within their hearts. This should calm our Spirits, when a for∣mer Friends heart is alienated by rash admissions of false suggestions, or when any faithful Jonathan ex∣pires his Spirit into the bosom of God. It should not be lost what Hobson, the late noted Carrier of Cambridge, said to a young Student receiving a Letter of the sad tidings of his Uncles decease (who maintain'd him at the University) and weeping bitterly, and reciting the cause of his grief, he reply'd, Who gave you that Friend? Which saying did greatly comfort him, and was a sweet sup∣port to him afterward in his Mini∣stry.

The ever-living God is the Portion of a living Faith, and he can never want that hath such an Ocean. He that turns the Hearts of Kings like Rivers at his pleasure, turns all the little Brooks in the World into what scorched and parched ground he pleases.

[ 2] The Seed-plots of Mercy are of∣ten moistned with soaking showers of affliction, before they sprout and ap∣pear above the ground. Our hopes may be long buried under clods of pressing troubles; the Blade nipt and withered by keen Frosts, and lye foot deep under Mantles of Snow before the quickning Spring. Jacob had the Seed of the Promise in his bosom, and carried it to Padan in Mesopota∣mia, and 20 bleak Winters must blow over him before he comes to set one foot upon his Rich Inheri∣tance. Joseph's Feet were hurt in Irons, to fit him to tread more deli∣cately in the King's Palace at Zoan; and when the Lord's time was come, by the same stairs which winded him into the Dungeon, he climbs up in∣to the next Chariot to Pharaoh's.

Few can bear great and sudden Mer∣cies without pride and wantonness, till they are hampered and humbled to carry it moderately. Many heads run round in a maze of folly, if their haughty stomachs be not well clean∣sed with the Wormwood-wine of ad∣versity. The prints of the Babyloni∣an Iron fitted the Neck of Manasseh to wear a Chain of Gold, and the weight of his Fetters prest down his Knees to Prayer. Some are forced to stoop like Camels and take up their Loads, and trace many a weary trot in a sandy desert, and drink their own Tears to slake their thirst, lest they should kick when Provender-prick'd with prosperity. Such insolent Spi∣rits, like Beggers suddenly advanced on horse-back, will ride most tyran∣nically on the backs of others, be∣cause never made to bite on the Bridle. Did not wise providence in great mercy to their Souls, by breaking a Leg or an Arm, break their Hearts, the Earth were not able to bear some proud, impotent, insulting Rufflers. Wise, and wary, and well-advised persons remember

that the Wheel is alway turning, and that they who have been low may below again. Solomon had seen Ser∣vants on Horse-back, and Princes walk on foot upon the Earth. Baja∣zet was a mighty Emperor, comman∣ding a great and puissant Army in the morning, and shut in an Iron Cage by night. And Valerian the Roman Prince that ruled from Eu∣phrates to the Atlantick Ocean, was made a Foot-stool for Sapor King of Persia to ascend on Horse-back, and at last had his Skin flead off, and his Body seasoned with Salt, and perish'd miserably. Let none boast of to morrow, for who knows what blou∣dy Rain may follow upon a red eve∣ning. It hath been reported, that a Learned Doctor of Oxford hung up his Leathern Breeches in his Study for a Memorial to Visitors of his mean Original. The truth I avouch not, but History tells us of Agatho∣cles, who arose from a Potter to be King of Sicily, and would be served in no other Plate at his Table but Earthen Ware, to mind him of his former drudgery. 'Twere well if

some would remember whose Shoos they have cleaned, whose Coals they have carried, and whose Money they have borrowed, and deal gratefully with their Creditors, as the good Lord Cromwel did by the Florentine Merchant in the time of Henry the 8th, when Woolsy like a Butcher for∣got the King his Master. 'Twas o∣therwise with Holy David, who be∣ing in Kingly dignity, graciously calls to mind his following the Ewes great with young, when now feeding the Sheep of Israel. His Golden Scepter points at his Wooden Hook, and he plays the old Lessons of his Oaten Pipe upon his Algum Harp, and spreads his Bethlehem 'Tent with∣in his Marble Palace on Mount Zion.

There be profound Mysteries of Mercy in the deep of Affliction, and golden Oar is often dug from the dark Caves of restraint, and great deliverances slide into us upon the streams of Sorrow. God sometimes sets our Corn fields on fire, to en∣lighten our path to himself. Storms in the Voyage to Tarsus drive Jonah

quite back to Nineveh. He shuts our Shops, that we may open our Souls to him. Many break and are undone here, that they may be made for ever. A crack'd credit heals a Shipwreck'd Conscience. Their Coin is melted by a London Fire, that the Heart may not trust in uncertain Riches; and a melted Heart is more worth than a Kingdom of Bullion. Naked Job when scraping his Boils on the Dunghill, was clad with the rich Array of Humility, and his Ru∣by Botches glittered with patience, and became a more honourable Per∣son than in Purple among the Elders at the Gate of Aezia. Earthly Ri∣ches take wings and fly up to Heaven to receive a new disposal, and Hea∣venly Riches fly down and make a happy change. When poor and sor∣did Spirits are listed up by a yellow Muckhill, God is pleated to sink their Ships by a southwest wind, that they may learn in their old Age to swim naked to the Rock of Ages. When Estates flow into mens Chests, and their aflections ebb from God; if good in the main, no wonder if

shortly their Ears tingle with a rou∣sing Hurrican, and a Moth of envy & reproach eat up their credit, and a Worm sent to gnaw at the Root of their Substance. Many blustering Storms split carnal hopes, that in broken planks of mercy they may re∣cover the port of happiness.

[ 3] The Paths of Mercy are wonder∣fully intricate, that we may study and learn to discry the windings of Pro∣vidence. God led his people by a right or straight way, says David, but in a very crooked and winding way according to the Stations set down by Moses. The cloudy Pillar gave them many a weary turn to chastize their crooked hearts. Their Journey took them up 40 years, which might have been performed in passing over but 92 Miles from the Border of Egypt to the Southern City of Canaan: For Pelusium or Sin in the Land of Sinim, the last City of Aegypt, was distant but 92 Miles from Rhinocurura or Nahalmizraim, the first City of Canaan, on the brook in the South of Simeons Tribe, called the River of Aegypt in Scripture; as

appears by the Itinerary of Antonine the Emperour, which at 10 Miles a day, considering so vast a multi∣tude, makes but 9 days journey to arrive at the Land of Promise. Yet in what vast wandrings to and fro in that howling Wilderness did they rowl about? Four several times they were commanded to turn about.

• First, from Etham to Pihahiroth.
• Secondly, from Mount Horeb to the Mount of the Amorites.
• Thirdly, from Zinkadesh by the Amorite Mountains, quite back again to the Red Sea.
• And Fourthly, from the Red Sea northward again; besides other Special Turns accor∣ding to the various Stations in the Wilderness to bear their Iniquities, and know Gods Breach of Promise, which though failing to them that believed not, and so first brake with him; yet was fulfilled to a tittle with their Children, whom the mur∣muring Fathers had consigned to be a prey in the Desert.

The posterity of those Repiners were taught better manners by the Briars and Thorns of Sinai. We never carve well for our

selves, when we snuff at the portion cut out to us by the Hand of God. The way to our old Lovers is hedg'd up with merciful thorns, to turn us into the right way to the new Jeru∣salem. Austin says of his Mother Monica; She had learn'd the Lesson of a Vertuous Wife, not to resist her offended Husband, [Non tan∣tùm factor, sed nè verbo quidem,] Not by an unseemly word, much less in carriages. How much more obse∣quious behaviour owe we to the Fa∣ther of our Spirits, that we may live in his love; and to that Heavenly Husband of all gracious and meek Souls, to gain his delight in our per∣sons by resembling himself? Then out of seeming discouragements we may draw real and experienced comforts, and out of the deep Wells of trouble the Waters of Salvation and Joy. As the Woman of Canaan by our Lords calling her a Dog to try her Faith, proved her self to be one of the lost Sheep of the true Israel, which he came down to find.

We must behave and quiet our selves like weaned Children under all

the tossings and tumblings of their Mothers. Holy contentation and lowliness of Spirit must hush all the proud whimperings of our minds in the hour of Trial, till we become like little Children, if we would en∣ter the Kingdom of Heaven. Jacob served for a Wife, and for a Wife kept Sheep in Aram, says the Prophet; though by an unkind brother was frighted thither, and by an hard Uncle was hurried back, by unto∣ward Children forced from Shechem, and by a threatning famine compelled into Aegypt; and all to this end, that God might nourish the People of Shem in the Land of Ham, to pre∣pare them for the Milk and Honey of the Land of Canaan, at that time the possession of Ham's Posterity.

[ 4] God glorifies many an Attribute in one single Mercy, and teaches us to pry into every one, and to gaze upon the Lustre and Tapestry-work of all his Mercies. Though God is never the holier or wiser, more powerful or just, by our glorifying his Name; yet 'tis our duty and his tribute, our homage and his con∣descending

savour to accept it. The 3 glorious persons did glorifie each other before all worlds, and do still. The Son was always rejoycing before the Father. The Son prays, Father glorifie thy Name; and a Voice from Heaven answers, I have both glorified it, and Will glorifie it again: And the Son prays, That the Father would glorifie him with that Glory which he had with him before the World was. And speaking of the Holy Spirit, he saith, He shall glorifie me; yet he is pleased to set forth his Name, that we should ascribe the Honour due to it. He that offers praise glorifies him. To this end ought we to ob∣serve what wisdom shines in con∣trivement, what power in manage∣ment against all opposition, and what mercy in finishing and landing such a Favour in our Bosoms. So that when we little dream such an Affair can come to pass, it suddenly surprizes us with admiration and astonishment, by unspeakable Mazes and winding Labyrinths without our trouble; that as we now stand still and see his Sal∣vation, so we may all our lives sit

still and solace our Spirits with the curious Embroidery of Divine Pro∣vidence. We may say as Naomy to Ruth about Boaz, Sit still, for the man will not be at rest till he finish the thing this day. Resignation of our concerns to the Wisdom of God should cure all anxious and queru∣lous thoughts about Events and Is∣sues. If God design such a Mercy, all the Powers on Earth cannot hin∣der it; and if it be against his secret Will, all the Princes on Earth can∣not further it. Yea, if never so near to attainment, yet a trifling surmise shall blast it. Follow the conduct of Providence by the Lamp of the Word, and this, Ariadnes's Thread will lead through all secret and dark turnings, into the pleasant Fields of Enjoyment. This consideration, as it should stay our Spirits in reference to all outward Mercies, so more e∣specially as to eternal. Where Ele∣ction hath pitch'd an eye of Love, the Hand of Mercy will certainly guide to Heaven, If an elect Vessel could be imagined to be in the centre of the Earth, the very Bowels of the

Earth should open, and a Golden Chain of Mercy be let down to draw up that Soul into the Centre of Hea∣ven. I knew a Holy man, Mr. Chri∣stopher Hewling, who living in a pro∣fane Village in the Forest of Dean, had a Godly Minister sent thither on purpose to convert him, as that Re∣verend person profest himself: For he was there but a little time, I think about a year; and as soon as my Friend was converted, the profane people rose up against his Ministry, and chased him away. Not unlike a more glorious Instance of our bles∣sed Lord, who (the Spirit of God says) must needs go through the Province of Samaria, that he might convert the poor old Woman of Sy∣char or Shechem at the Well of Jacob. How should we admire God, who is often pleased to go out of the ordina∣ry way of Providence, to bring some into the way of Paradise!

[ 5] Meditation must sweeten our thoughts of God, by pondering on his Mercy, and what special good∣ness is wrapt up in every divine kind∣ness. The circumstances of time and

place, the methods, the means, the straits and exigencies, the persons, and speeches, and thoughts, of heart are transcendent in contributing to, and producing of admirable ends and issues. In the Mount will the Lord be seen. When the Psalmist's Feet had well nigh slipt, yet was continu∣ally, with God, and held by the right hand of his Counsel till received to glory. He brings us into the Net, causeth men to ride over our heads, and carries us through fire and wa∣ter into it wealthy place. When the Oil scarce wets the bottom of the Cruse, and the Meal spent from the Barrel, then comes the Prophet with a Miracle. When Elijah was faint under a Tree at Rithmah, then comes the Angel and bakes a Cake for him with Juniper Coals while yet asleep, and awakes him to eat it. When Moses, lay crying in a Cage of Bul∣rushes upon the River Nile, instead of a Crocodile to devour him comes the Daughter of Pharaoh to relieve him, and nurse him up for a King; nay to pay his own Mother for nur∣sing her own Son. We should nou∣rish

sweet thoughts of God, when afflictions minister sharp to Sense. We may be nourish'd by the Meat from the Eater, and suck Honey from Flowers that grow on Thorns. God hath ordained varieties and successi∣ons in all. The Night, the Storms, the Winters and Wilderness of a Saint, shall end in a glorious Sun∣shine day, and an everlasting So∣mer in Heaven; that so in the midst of all anxious & perplexing thoughts within us thy Comforts may delight our souls. It's a double word or a qua∣drate-root in the Hebrew, and signi∣fies to play or sport with delight and excessive Joy, and is used by the Prophet Esay to note the exuberant felicity of the Church in the later days, when she shall be dandled and danced over and over upon the knees of prosperity and mercy.

[ 6] The aims and ends of God should be eyed in every providence. Sennacharib was sent to correct and not destroy his people; howbeit he meant not so, but to cut off Nations not a few. Stay, says the Lord, shall the Ax boast against the Hewer, [ 18] and

the Saw shake against the Handler? Let the Staff know it self to be but wood. [ 25] For yet a very little while and mine indignation against Jerusalem shall cease, and mine anger shall end in the destruction of Nineveh and Babylon. When men determine, they must ask leave of God, or else they shall suck the Venome of the Cockatrice Eggs which themselves have laid. Like that infamous Pope, who was him∣self poysoned with the same wine he had prepared for his Cardinals. Jo∣seph's Brethren meant his ruine, but God meant it for good to save much people alive, to nourish his Father just 17 years in Egypt, the same num∣ber that he was nourish'd by his Fa∣ther in Canaan, and to lay the foun∣dation of a People that should be the ruine of Egypts Armies. Rest in the Lord, and wait patiently for him, and he shall bring forth thy Righteous∣ness as the light, and thy Judgement as the noon day. Ye have heard of the patience of Job, and seen the end of the Lord; he is very pitiful and of tender mercy. Although my house be not so with God, says David; yet he

hath made with me an Everlasting Co∣venant, ordered in all things and sure. Let's finish this Chapter with some Inferences.

[ 1] The Anatomy of former Mercies puts an Argument in the mouth of Prayer, a Glass to the Eye of Faith, and a Harp in the Hand of Thankful∣ness. Whoso knows and considers he is worthy of nothing, will be meek and sweetly satisfied with every di∣spensation of God. Seek the Lord all ye meek of the Earth. A meek Spirit is of a praying and thankful frame.

[ 2] Holy contentation is the Fruit that grows upon the Tree of Obser∣vation of foregoing Providences. All former storms have issued in spiritu∣al calms. When the Disciples Ship was full of Waves, Christ comes and treads the boisterous billows into a smooth plain under the Foot of his Command. Who can divine what infinite wisdom is doing? who knows what errand a flight of Snow, or a clap of Thunder, or ashower of Rain, is sent upon? When a Gentleman once riding furiously was stopt by a terrible storm, and forced into a

Smith's Shop; demanding of him, for what particular use some of his mechanick Tools might serve? He replyes in a chaff, He knew not: Then says the good man, How much less can you tell for what ends the wise God may send this forcible Rain from the Clouds! A Lion was once forced into a Pit by Snow, and perhaps ma∣ny a life saved, and the valour of Benajah tried and proved. Samuel obtained a Victory upon the Phili∣stines by thunder. Great Rains from Heaven overflowed the Banks of Ki∣shin, and swept away the Canaanites into the Gulf of Destruction.

[ 3] Experiences of the presidents in former conducts teach a Saint not to ask riches, preferment, or health, or success, or any outward mercy with an impotent and impetuous Spi∣rit; but with submission to, and consistency with the love and good pleasure of God. Say upon thy knees, Blessed Lord, I beg to have, and see, and taste thy love in every mercy. Nay, to discern that every cross is the fruit of fatherly Love, and every de∣liverance sweetned by the straits and

pressures which turn the answer of prayer into an experience to forti∣fie faith. If then we are instructed by former escapes to carry our Cross to Golgotha with our Lord and Si∣mon, we shall certainly rise from Mount Olivet to a Crown in Hea∣ven.

CHAP. X. Repentance of Secret and Sudden Sins.

THE Divine Visitation, by se∣cret, sudden, and unexpected Mercies, lays strong Bonds and O∣bligations upon us to repentance and watchfulness against secret sins. They are always in the light of Gods coun∣tenance to discern, and ought to be in the light of our Conscience to pre∣vent. David sets a president to hide the word within our Hearts, to pre∣serve from hidden offences. Set up the strict Judicature of Conscience upon heart inquiries, to testifie both

thy sincerity and gratitude. He that always makes conscience of secret duties and secret sins, is a sound and sincere Christian. A good conscience is a continual feast, and makes a cheerful Christian: And a cheerful heart does good like a Medicine, and places a man in a Paradice of peace and delight. One of the most dread∣ful roarings in Hell will most proba∣bly flow from the neglect of the war∣ning voice of conscience upon earth. That's the Salamander which lives in perpetual Flames, and stings like a Scorpion both with head and tayl; looking backward upon ill-spent life, scorning the rebukes within, and for∣ward upon endless and remedyless misery. What makes men so fear∣ful here at the noise and alarm of any temporal judgment without, but guilt within? As Juvenal mourned over the Varlets of Rome in his days,

Hi sunt qui tripidant & ad omnia fulgura pallem Cum tonat, examines primo quo{que} murmure coeli.

At every flash of lightning they wax pale, When distant thunder rumbles villains quail.

O happy Man that makes peace

betimes with that inward Vice∣roy, before the thunderbolt over∣throws the luxurious Table, and strike the Cup out of his Hand, as it did to Nero! Obey the faithful coun∣sel of Conscience now, and he'll prove a faithful friend at death and judgment. Let him be thy present Counsellor, and he'll be thy future Comforter. He that's sound at Coar needs fear no searching. Whoso hath judg'd himself already, may with peace and comfort expect the judgment to come. Upon sincere scrutiny of thine own Spirit, thou mayest with some Holy Confidence lift up that gracious Prayer, Lord search and try me, and cleanse me from secret sins. In the close, renew holy covenants, purposes, and resoluti∣ons with God, and in the might of his glorious power to perform. If thou find thy heart thus sincerely in∣gaged in the Court of Conscience, to condemn and arraign thy self, to ponder and consider thy ways; hence will arise a Fountain of unfeigned re∣pentance under the Threshold of this Tribunal, as in Ezekiels Vision:

hence thou mayest conclude that thy sins are pardoned; and a Christian may surely know it by these Signs.

[ 1] 1. If after deep Humiliation and serious care of Holiness the Soul find some inward relish, and some lively sweetness from the Hope of Pardon.

[ 2] 2. If he finds that the Spirit of God infuses some sweet inclinations to lay hold of the Covenant founded in Christ, and closes with him on Gos∣pel-foundations; that is, the meer grace and mercy of God in Christ to lost Sinners coming weary and heavy laden to his Throne: That man is in the happiest condition in the whole world. The consequence will shine out most illustriously when God shall heal iniquity graciously, by pouring peace into the Conscience, and sub∣due iniquity victoriously, that no sin shall have dominion over him.

Secret tears for secret sins are an excellent sign of an Holy Heart, and a Healing Balsam for broken Spirits. God well understands the Language of half words interrupted with sighs, and interprets them as the Steems

and breathings of a broken Heart. My groaning, says David, is not hid from thee. And as all our foolishness is before him to cover it, so is all our heaviness to ease it; and therefore shall our Souls praise and please him more than a Bullock with young Horns and Hoofs upon his Altar. Holy mourning keeps out carnal sorrow, and produces spiritual Joy. It stirs up the Heart of a Saint to beg preventing grace, which no false heart can perform without secret re∣serves. This inward sorrow prevents open shame. God will never give up such a soul to be trampled on by spiritual Enemies, who are already humbled by themselves. In Saints humiliation there's a door opened for secret hope, because of the precious promises that are plighted to it, and especially of preventing future Sin by strengthning grace. For as the Love of God is the Fountain of all true repentance, so 'tis the attractive of more incomes of divine Love to the Soul. According to our Love so is our Faith and Trust in God, and ac∣cording to our trust such is our free∣dom

at the Throne of Grace. Trust in him, and pour out your hearts be∣fore him, pour them out like water in joyful tears. For when the stone in the heart is melted by mercy, the eyes will issue like a fountain of tears. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Good men have melting Spirits. 'Tis a branch of the Covenant, and a fruit of the effusion of the Spirit of Grace. It's asserted by the Learned in Chy∣mistry, that no Menstruums are so powerful as Sulfureous and Oily Li∣quors to melt down the hardest Mi∣nerals: To be sure there's nothing like the Oil of Mercy so potent a Solvent for an Iron Heart.

A true Holy Soul takes up his time within, and begs the presence and assistance of the Spirit: He prin∣cipally labours at inward corrupti∣ons, to hack down that cursed thorn and stub it up by the Roots. He judges himself for secret iniquities, because God being a Spirit, has a special eye upon the frame of Spirits. Not the issues of the Tongue and vaunting of High Attainments is pleasing in his Sight, but the Spiri∣tual

issues of a humble Heart. God abhors that person who wallows in hearts defilements, and much more if he has a Golden Tongue tipt with Hypocritical Eloquence. The num∣bers of heart sins as to their kinds, are many; as to their acts innumer∣able. Yet an Israelite indeed is con∣tinually bending his Bow, and shoot∣ing forked Arrows into their bowels. Such are inward anger, pride, envy, revenge, earthiness, sloth of Spirit, security, unthankfulness, unprepa∣rings of heart for Holy Communion, and the like. I might spread forth the odiousness of some of these in∣ward Sins, and lay open the sources and springs of many outward enormi∣ties, which break out into the life, but shall surrender that Province to Mo∣ral Philosophy, or rather the Divine Ethicks of Solomon, to cure these in∣ward corruptions; and advise all Christians to beware of the first mo∣tions and conceptions of the Heart, to set a guard against sudden Tenta∣tions, and to startle at the first occa∣sions to sin.

A gracious person may be surpri∣zed and fall suddenly among Thieves that lurk behind the Bushes. Nay, very holy men, unless wonderful wary, may be quickly tript up by sudden Questions and unexpected E∣mergencies. Who knows the sub∣tilty of sin, and the deceitfulness of his own heart? Take heed of an∣swering quickly, and send up sudden Ejaculations to Heaven before you reply to a weighty and doubtful mo∣tion. Abraham fell twice in the case of Sarah. Moses spake unadvisedly with his Lips at the Waters of Meri∣bah. Asa was too quick with the Prophet; and Jonah was inflamed by sudden anger when the Sun scorch'd his head, and the Worm his Gourd; fretful passion burnt his heart into adust choler. Good Hezekiah was suddenly lifted up after a humbling sickness: And holy Josiah was too precipitant in the case of Pharaoh Nechoh. Slippery places may fling up the heels of great Gyants, and little tentations may overthrow well-grown Christians. A sudden short Gust in a chopping Sea may over∣set

a stately Ship when all her Top-Gallants are out, if not very well Ballasted.

Strength of grace and powerful as∣sistance are known by sudden onsets. To save credit, or stop a loss, or di∣vert an inquisitive temper, puts many a good heart to a venture. If God withdraw, and guards be asleep, we may be blown down by the breath of a silly Maid: As poor Peter fell sore∣ly, and broke his face upon the Pave∣ment in Cajaphas's Hall. They do ill that put snaring questions and inter∣rogatories; but they do worse who watch not a trapping tongue. Deli∣ver a Saint from sudden exigencies, and he'll do well enough ordinarily as to any deliberate sin. Our Mo∣ther Eve was catch'd by a question, lost a whole Paradise of Fruit trees by a tempting Apple. David by an inchanting glance at Jerusalem kind∣led a flame, which had almost blown up his Kingdom: And what straits he was in at Maon, and Engedi, and Ziglag, his trembling Harp does tune it in mournful ditties. Had not Joseph been strongly supported, his

black Egyptian Mistress had smutted his Soul and slain his chastity. We are too ready for sudden fear to joyn issue, and betray our Souls before we can recover our Spirits.

Blessed is the Man who feareth always, and treads gently that he may walk securely. Can a man take Fire in his bosom and not be burnt? Take heed of sparks, to avoid flames▪ Beg pardoning grace for former slips; renewing, strengthning, and pre∣venting grace against future invasi∣ons. Take heed of security after prosperous victories. Cyrus the Per∣sian, and Harold the Saxon, lost their lives in a new Battel after a late Victory. Upon great success sound your Trumpets in the Valley of Hu∣mility. God never seals assurance upon a proud Spirit; he looks smile-ingly on the humble, and the con∣trite Soul that trembles at his word. Maintain secret communion, and heavenly strength will maintain your ground. The brighter the light of communion shines into the Soul, the clearer will a Saint see into the dark corners of a filthy heart, and keep

his garments pure, and wash off his daily spots in the Laver of repentance. Every prayer must have its sighs, be∣cause every day we contract some blemishes. Delay estranges God, and makes a Spot to sink the dee∣per.

Asclepiades the great Physician of Bithynia said, It was the Doctors duty, [Ʋt tutò, celeriter, & jucundè curet;] To cure his Patients safely, suddenly, and pleasantly. Celsus adds, [Ferè periculosum est nimium, & festi∣natio, & voluptas;] That haste and pleasantness are mostly dangerous. Repentance, if sound, is never too swift; and the more bitter its potion, the more pleasant in Issue. Repen∣tance that's hurried must be repented over. Much filth requires soaking showers. To set a Bone too hastily, may induce a Callus, and doubles the sorrow to break it again for a right placing. Be not earnest in time of affliction to use inordinate means to speed deliverance. Jacob was too nimble in bending his Knees for his Fathers Blessing, it cost him 20 years exile, and a shrunk Sinew before he

obtained it fully from the Angel. Stay Gods time, and the Mercy will ripen more kindly. Somer Fruit will rot before Winter, and such as are green gathered are windy and griping. Beasts that struggle in the Net are more intangled, and impati∣ent Birds by fluttering in the Twigs, Birdlime all their Feathers and stick the faster. It's no wisdom to eat the Iron Bars with Aquafortis, and break Prison unadvisedly; he may leap to the Neck in the Castle-ditch and sink in the Mire, or bruise his Bones in the Foundation-jettings for an Alma∣nack in his old Age. Though David found some marrow in his vexed Bones, yet upon change of weather the aches brought Sin to remem∣brance. Our troubles will end more auspiciously when Angels are sent from Heaven to open the Iron Gate as they did to Peter, and lead him to the house of prayer. Thou mayest know when God intends a Salvation, the Shackles will fall off easily, and the Gates will fly open at night; and strange opportunities shall set thee in the Churches State, who was

like them that dream, when God turn'd her captivity like streams in the Sandy South.

Let every gracious Soul wipe off his sliding Tears with the hand of Hope. Though his Sins have seem'd to reach to Heaven, yet his repentant tricklings are laid up in bottles with∣in the Heavens, and the Divine Mercies are infinitely above the Hea∣vens of Heavens. Let thy grateful returns kneel before the Throne of of Grace in secret, firm Resoluti∣ons against Secret Sins, to prevent them, for the Honour of his Holy Name, who now lades us with Se∣cret, and will crown us with Open, Mercies.

CHAP. XI. The Leniment or Mitigation of Sorrows by pondering on Sud∣den Mercies, and the Sancti∣fied Fruit of Afflictions.

HOW brittle and uncertain is the State of all things? nothing under the Sun that's constant and permanent. What various Events confound the Counsels of the deepest Politicians, every Age demonstrates. Confidence of future prosperity, be∣cause a man stands upon the Pinacle of honour, is a token of the extremity of Folly. Between the highest fortune and the darkest Gulf of misery, a day sometimes does not intervene. Belshazzar carousing in the Temple of Belus with the captive Flagons of Jerusalem in the day time, was the very next night found drinking off a deadly Cup mixt with his own bloud. He that stands on the top of the Wheel may justly fear a whirling

precipice. Physicians observe, That persons in the height of health are often nighest to some dangerous sick∣ness, and need preventing Physick; while such as are in a recovering state are a great deal safer. When the Sun is in his Meridian Glory, then he begins to decline, and after the darkest time of night the mor∣ning Star begins to glitter out of the East. Sudden vicissitudes ought to render men cautious, and let the proudest Nimrods take heed of being imperious. When Gales are very benign to the Sail, yet the Keel of a Ship may be near sharp Rocks and swallowing Quick-sands.

What's matter of caution in pro∣sperity, should be comfort in adver∣sity. Qui jacet in fovea non habet unde cadat, One faln to the ground has no further to fall; his next turn is to rise. Former experiences of Gods wonderful Mercies in wonder∣ful straits should stay and erect the Spirit in hope of future delive∣rance. The Lion and the Bear com∣forted David against Goliah. Re∣ceits of former sudden Mercies may

obviate our present Sorrows, and heal the breaches of sudden Afflicti∣ons; especially when we consider them as Tryals of Patience, Whet∣stones of Fortitude, and Preparati∣ons for Service. Every Storm esca∣ped adds to the prudent Mariner dexterous skill to work his Vessel in succeeding Tempests. The Memo∣ry of Evasion in the Adriatick Sea, fortifies his Spirit to hope a better issue in the Atlantick Ocean. [O passigraviora, dabit Deus his quo{que} fi∣nem;] We have born greater brunts, and God may give a happy event to these. 'Tis truest of a Saint, all whose Storms do but hasten him to, and land him in Heaven at last. Mean while all his sufferings are Heavenly Gifts, and all his troubles are san∣ctified in order to a Halcyon Calm. If God smites, 'tis with a healing hand, and when he casts down he revives us again. It's said by Arnol∣dus that famous Physician of Villa Nova near Barcelone, that an Incisi∣on with a Golden Knife never swells. And Serapion asserts, that Cauteries made with Gold raise no bladders,

and are quicklier cured. The most cutting afflictions do but let out heart corruptions, and the Instru∣ment it self brings a present cure. When God brings his People out of the Furnace, the dross is lost in fumes or in the Cople, and their persons come out shining like pure Gold, and God will say of them, It is my Gol∣den people refined by the fire of afflicti∣on. They are like the Bononian Stone, that after calcination in the fire shines in the darkest night: Or like that wonderful Diamond mentioned by the honourable Mr. Boyle, which being briskly rubb'd, would send forth a glimmering light almost like a Glow-worm. The Graces of Saints are never more resplendent than in times of adversity, and their succeed∣ing growth is most apparent. Hus∣bandmen say, that Thunder showers make Grass to grow that we may almost see it; by the sulfureous Rain and the Sunshine following it shoots amain. Let's beware of a lowring Spirit, when clouds of affliction ga∣ther, which drop fatness into the Soul. Those Sinners are most health∣ful

that have many Aprils, and the ground most fertile that drinks in the later as well as former rain. Let af∣flicted persons remember, that con∣tinual Sunshine scorches a Land into barrenness; and many a good Soul looses much of its verdure and green∣ness by fair weather; and that our Heavenly Father always takes his Rod into the hand of Love, and when he whips his dear Children, 'tis with Twigs cut from the Balsam-Tree of Judaea, though it smart and wheal, yet it quickly cures. If the North wind blow boisterous and bleak, it makes a Saint to keep his Garments close that men see not his shame; and besides, it may turn in a moment. Numerous instances occur of sudden troubles, and of as sudden escapes. Every Church and Nation, every Age and Person, ring aloud these changes. Some hints of happy Eva∣sions in deplored cases in Physick may succour hope in like Di∣stresses.

A Patient having taken a Decocti∣on of Liquorish, &c. vomits it with a fright; but upon search, the un∣wash'd

strainer was found to have been newly used with Hellebor, and the scare was over. Another ha∣ving drunk up a decoction of Maiden∣hair, vomited very terribly. To sa∣tisfie the Physician upon strict inqui∣ry where 'twas gathered, the At∣tendents found the Carkase of a Toad just by the place where it grew. A third had almost lost his Eyes by an Ointment administred to preserve them, received answer; that the Preparer had powdered much Verde∣greese the day before, part whereof was casually mixt with it. A fourth labouring under a Flux, and no Me∣dicine prevailing, the Physician found out he used Water from a Cistern newly plaistered. The last to be named was deep in a Hectick, and lay in a new whited Chamber, and grew worse till removed. To warn Physician and Patients to be careful what persons they imploy in prepa∣ring Medicines, and what Ingredients they use, and what Circumstances may attend. Upon such twine threads hangs the Life of Man, and

by directing providence many sudden and notable escapes.

'Tis related of one so struck with fear in a Dream, that his Hair turn'd gray. Of another under the Duke of Alva's Tyranny (as I remember) who was all white in one night under fear of Execution. And another be∣ing Lame at worship in a Church, the Popish Soldiers rushing in to mur∣der, forgetting his Crutches, ran away; and his Spirits being briskly agitated by the fright, received the perfect use of his Limbs. Sudden unexpected deliverances drop down from Heaven. When Daniel was letting down into the Den, the An∣gel flew down faster and stopt the Lions Mouths before the Prophet came to the bottom. Sometimes Holy Persons are not presently and fully delivered, yet meet with su∣staining help. Our blessed Saviour, though not delivered from the Cross, and its Issue till the Resurrection; yet while he fainted under its weight in the dolorous way, met providenti∣ally with Simon of Cyrene to aid him, and inward support to strengthen his

Spirits. O happy Simon! How of∣ten might Christ from Heaven help him afterward to bear his Cross upon Earth. To the upright rises light in darkness, a beam in obscurity. Sud∣denly, like the Vision in a mountain of Thickets and Brambles. When A∣braham's Knife was up, the Angel's Arm came down, and ventures the gashing of his hand to save the cut∣ting of Isaac's Throat. Jeremy is cast into a miry Dungeon by some of the Courtiers, another Courtier as suddenly helps him out. Jonah in a stormy Sea was cast into a Whales Belly, and by a sudden storm in the Whales stomach was cast out upon dry Land. The Children of Israel stood crying and roaring upon one shore, and in a few hours were dan∣cing and singing upon the other shore of the Red Sea. David weeps at Zig∣lag till he could weep no more, and then tires himself after Amaleck, over∣takes, overcomes, overturns, and gets such a noble Spoil; that he who even now was but a needy Captain of a few Outlaws, sends rich presents to his Friends, taken from the Lords

Enemies. So that he who had spent his tears in Sorrow, finds a new rivu∣let of tears streaming for joy. Thou hast turned our morning into dancing, and we became like men that dream. When thou turnedst our captivity in Negeb, the barren sandy Desert in the South of Judah.

The Churches State in this life is mixt, while under the Moon 'tis changeable; but when clothed with the Sun in John's Vision, she will be i••lustrious, and tread the Moon under her Feet.

The Church has a time to sing the Song of the Lamb more melodiously than the Song of Moses. Moses his Song was a mixt Song; there were Amorites to conquer after the Egyp∣tians were sunk in the Mighty Wa∣ters. After songs of deliverance come the bitter waters of Marah and new Elegies. The Church sings that Song upon Earth, but this Song of the Lamb in Heaven, where no more troubles.

The Church in Apostolical times had a Sea of Glass as clear as Chry∣stal, wherein to see their faces and

wash their spots: In Antichristian times of persecution, a Sea of Glass mingled with Fire. They enjoyed pure worship, but attended with fie∣ry tryals. But in her Heavenly state there shall be Sea no more. A State of perfection needs no more washings for communion in glory.

Here God wisely mingles com∣forts and crosses to keep us in a holy awe of sin, and to encourage us in spiritual Services. We contract much dust and soyl from worldly company, and need washing and purging every day, whereby to save our selves from this untoward Generation. Israel had lain among the pots in Egypt, and needed scouring in the Wilderness, that the Thorns of Sinai might fetch the Onions of Egypt out of their squeazy stomachs. Nay, Gods people enjoy not only successive, but tem∣porary mixtures: For in the midst of sorrows arises spiritual joy to sup∣port and quicken, and in times of prosperiry are exercised with spiri∣tual sins and heart-sorrows to hum∣ble and keep them steddy. Nabal and Haman (like other wicked wret∣ches)

were either all joy or all sor∣row, and by turns overwhelm'd with both; their hearts were as light as a feather, or else sunk like lead. Let's beware when fatned with mercies, lest we kick with Jesurun; and when were are brought to the salt waters of Marah, lest our imbittered Spirits fret against the Holy One of Israel; while we proclaim our anger against instruments, let's take care that our clamours reach not the ear of God himself. Men often mask their im∣patience at God under colour of shooting at others miscarriages. We may grieve under afflictions, and car∣ry our sins by prayer to Heaven for pardon, and our troubles to the Mercy-seat for relief. I poured out my complaint before him, says David; I shewed before him my trouble. Mourn we may, but murmur and mutter we must not. Mourn like Doves without Gall in the Clefts of the Rock, but not toss the Horn and roar like wilde Bulls in the Net, full of the fury of the Lord.

When we have mourned meekly and patiently for sin, and born the In∣dignation

of the Lord, we may look up for mercy till he plead our cause, and execute judgment for us, and say, fiducially, God's our God, which is often the last stroke upon Davids Harp. Does God chuse us for his, and chuse us in the Furnace of Affli∣ction, and refine us, but not with Silver, non quasi argentum, not as if we were pure Silver already before refinement, but in the midst of our dross and faeculency, to make us bright for Temple-service; then let us take him for our gracious and watchful Refiner, and reflect his Love back again to Heaven. Chuse him before all the Angels in Heaven and the sweetest familiars on Earth, and then all afflictions will work kindly, when the Fire of Love and the Fire of Affliction melt the Soul together: and as the flaming beams of the Sun extinguish our Kitchin Fires, so the heat of Divine Love will damp and put out the sense and smart of all, and the most fiery tri∣als here below. Let but a Saint re∣collect his thoughts, that there's ex∣cellent reason why God afflicts, and

as the waters cannot, so neither the fires out burn the vehement flames of Divine Love, called by the Wise Man the Flame of God. [Succurrat non tantùm quid patiamur, sed quid fe∣cerimur.] Remember what we have done as well as suffer, said the Spa∣nish Moralist. Compare our me∣rits and sufferings, and then our un∣worthiness and mercies together, and we have little reason to complain, since there is less reason why we should draw a breath in the Land of the Living.

Mercies flow from the innate Bowels of God, Judgment is his strange work. Kindness flows from the Divine Essence more naturally than streams from a Fountain or beams from the Sun, but sin and af∣fliction is rooted in us. Justifie God in all, and that will extinguish, mur∣murs. Sometimes there's a particu∣lar cause for affliction, which though many times latent, is always just. Let's search and try our ways, and turn unto the Lord.

Ask the inward Viceroy, and he'll tell thee. As Clocks strike clearest

in stormy times, so does Conscience in the hour of Judgment, though we top and clog it never so much in the fair weather of prosperity. Wouldest thou know the plain truth, hearken what thy heart condemns and smites; for in the hearing of a searching Ser∣mon sometimes Affliction it self points at its relative sin. Adonibezek deprived of his Thumbs, could tell upon his fingers the 140 Royal Thumbs which he had cut off. Is a dear Relation taken, consider thy sins both in it and toward it. Si res angusta domi; If poverty pinch, re∣member abused plenty and careless expences. Does God withdraw his shining face, it may be thou hast grieved his Spirit, and therefore he grieves thine most righteously. Hast thou cooled and quenched his Hea∣venly Motion, wonder not if he stop his ear at thy cries, and at length leave thee to coolness and deadness of heart. Thou art lukewarm in his cause. Grumble not at Laodiceas Portion to be spew'd out of his mouth. Art thou puff'd up with parts which are but gifts, Gods, not thine;

repine not if others prick thy swoln Bladder with the pin of infamy. Want of pity and relief to thy Brother, reaps just unkindness in time of straits. Censorious persons must run the gauntlet patiently, and a lashing Tongue needs a Launcet to let out its Salt and fiery Bloud; or may be prickt with Pins, as Fulvia dealt by Cicero. Angry persons often meet with sturdy matches as good at fifty cuffs as themselves. It's usual for men to be measured by their own bu∣shel, and for froward affronts to meet with divine requital, unless for sins of daily infirmity, sudden tentati∣ons and disorderly provocations from others. Then, to mourn, watch, and pray, is a Saints Armour, and go to Heaven with Elthu, that which I see not teach thou me.

A gracious Soul not stung in Con∣science by former miscarriage, when he sails in a Storm calmly ponders that a milder Gale may breath from the South, and better days may come: He may as suddenly be drawn out of, as cast into the pit. The rat∣ling Hailstones may be melted by a

warmer Sun, and a dark thundring night may end in a bright morning to cherish his vital Spirits. [Junge ni∣gra candidis,] as Bernard, Set black by white, and clouds by clear, and winter by spring, and remember the singing of Birds will come, when bitter and deadly Gourds are in the Pot, Elisha may come with a hand∣ful of Meal and cure both taste and danger. When bitter afflictions fill a Cup to the brim, cast in the fine flower of a Sanctuary offering, and pardon will come, and mercy will fly down with silver wings and a shi∣ning countenance from Heaven; and then the ravishing sense of divine love will extinguish all discontents from earthly sorrows, Nothing can be very sharp on the back of a Saint, when Gods Love sweetens his heart. We are as we love; if worldly, then earthy love and earthly losses break an earthy heart; if holy and spiritu∣al, then treasures, pleasures, and affections, all suit and center in Hea∣ven. And what affliction can make him miserable, whose heart's above it? Every Saint does gradually ar∣rive

to a Masculine, Heroick, Ange∣lical Spirit.

Be patient then, and things will work together wonderfully for the good of such as are called according to purpose. When we pore upon the down-end of the Cross we are ready to faint, as if it could never be pull'd up: As the Romans dis∣mayed at an inauspicious Omen, when their Eagle Ensign could not be haled for a March. But let's con∣sider the upper end reaches Heaven, and the same Hand that fixed it can rear and raise it at pleasure. And remember there is an appointed time for every Tryal, moneths and days, that it cannot pass: Though the Waves toss themselves yet cannot prevail, they roar yet cannot tumble beyond the Sandy Banks oppos'd by an Omnipotent Arm. Israel came out of Egypt the self same night ac∣cording to the Promise of 430 years to Abraham. Affliction is the Chur∣ches Physick, and will certainly work cum summa euphoria, with great suc∣cess and ease. Earthly Physicians often complain of Ineffectual purges;

but here, stay a while, and the E∣vent will issue happily: When affli∣ction makes us jealous of sin, it be∣gins; when sick of sin, when hateful to it, when holy resolutions rise a∣gainst it, then it works to purpose: When we see the depth of Corrupti∣on in the Flouds of Affliction, 'tis then sanctified, and the Love of God is shed abroad in the Heart.

Afflictions are known to be sancti∣fied when sin begins to wither, and is in part mortified. The rust is fi∣ling off, when persons begin to shine in meekness, humility, and patience, and accept correction; when discon∣tented fumes are scattered, and the Thorns of fretfulness are burnt up. Oh how plyable and capable of gra∣cious impressions, when the Wax is melted by the fire of trouble: Take heed then of being rough and furious again when danger's over. Ask Pha∣raoh, if this be not the fruit of a proud and hard heart?

Again, 'tis then sanctified when it whets prayer to lift up Holy Hands without wrathful revenge and de∣spondent diffidence; when it deadens

the Spirit to worldly enjoyments, and crucifies the heart to carnal vanities: When it renders us compassionate and tender-hearted, forgiving and forgetting injuries, remembring how ourselves were tempted; when it sweetens Heaven and prepares the heart for a holy departure; and while here, makes us ready for ser∣vice in every good work, knowing that all shall end well with a Saint; when every tear shall be turned in an Oriental Pearl to adorn his Crown in Glory. Are such great Mercies sown in the furrows of affliction, and suddenly wax green even in the win∣ter and under cold blasts of adver∣sity? With what submission and ex∣pectation of issues should we behave our selves under the hand of a Wise and Holy Father? Set Faith to work in its Heavenly Imployment of thirsting for Christ, of looking to∣wards him, of coming to him, re∣ceiving of him, leaning upon him, a casting the cares of our Souls into his Bosom, and commending our spi∣rits into his hands: and after all in fainting times, cast not away the

beginning of your confidence, but hope to the end, since he will perfect what is begun to the Day of Christ, and confirm us to the end. From re∣flection upon Faith, if careful of Ho∣liness, in due time will rise assurance by beholding our Faces in the Glass of Promise, when the Soul has been sometime nourish'd by the sincere Milk of the Word; at length it may take off the Cream of Joy and Assu∣rance, which lies in perswading the Heart of the Love of God: So that a sound Christian may arrive to this Heavenly Pitch by discerning the true Acts of Faith, and the lively workings of it in times of troubles; by the growth of the fruits of the Spi∣rit in times of Tentation, and a vigo∣rous conflict against Sin, with success, and by the immediate Testimony of the Spirit of God, witnessing with our Spirits that we are the Children of God.

These things have I mentioned as preservatives of the Heart in the Flouds of many Waters, and as pre∣parations for sudden mercies; which will season the Spirit to bear up va∣liantly

in our present stations and qualifie for emergencies of future Joys. For when the Soul sits down quietly under hatches in a present storm, and buckles to it with an even frame, light arises suddenly, shines illustriously, and beautifies the Soul with joyful and abiding Delive∣rance.

Let's conclude this Chapter with a Memorable Story of Mr. Leverton's Escapes in his West-India Voyages, contracted out of the Manuscript of my good Friend Mr. Ch. Morton, which thirsts for light; to shew what wonderful methods God some∣times uses in bringing out of deep and amazing distresses.

This Gentleman putting to Sea from the Isle of Sr. Christopher in a French Frigat commanded by Mon∣sieur de Voe of Rochel, after a fort∣nights sail fell under a dead calm in the vast Atlantick Ocean. Victuals being almost spent, they stinted each person to 8 Spoonfuls of Pease and one pint of Water in a day; till at last they grew black with famine, and their Backs and Bellies shrunk to∣gether.

Twice a day he prayed with and fed them with Spiritual Food; they hung upon his Lips with greedy attention. They had much Manna though no Corn, and streams of Hony though little Water. The French, though Papists, exprest their affections with briny Tears, and bea∣ting their famish'd Trunks with loud cries [Mon Dicu, mon Dicu; My God, My God.] Cleanness of Teeth sharpned their Appetites to the Bread of Life. At length they kept a Solemn day of Prayer, when every day was a continual Fast. Duty en∣ded, a Lad from the Topmast-head descried a Vessel, and Heaven sent a benign Gale, which soon brought them together: She proved a Ber∣mudas Merchant to their excessive joy, which took in Mr. Leverton with his English, supplyed the Rochellers wants, and so they parted.

Upon conference, the chief Per∣son in the Ship being the Governour of Bermudas, tells Mr. Leverton that that their Ship came newly from Eng∣land, and at her arrival fell in be∣tween two Rocks. To get her off

they took out their Guns and heavy Wares. The next Tide rises with a violent Storm, while most of the Sea∣men were ashore, and hurries them among the liquid Flouds, where the French found them, on purpose to bring deliverance at the end of prayer. After that, a fair Gale con∣ducts them safely to Bermudas; where they who had embraced the Throne of Grace in their absence with Holy Hands, now embrace their Friends with happy Arms, and entertain them joyfully, who had been both carried out and brought in by Prayer.

Here we have a French Calm at Sea, awakened into a Breeze for a Haven Enjoyment; and an English Calm in Haven rouzed into a Storm for Sea-adventures, and both excited by Prayer. The French have a storm within the Ship, though a calm with∣out; and the English have a storm without, to bring to the former a calm within. O the vehement power of Prayer that raises storms & quells the boysterous Waves at pleasure! Here's a Ship full of Provision hur∣ried

out to the Main to fetch fa∣mish'd Orators to the Harbour of Plenty. What manner of Man is this, said the Disciples of our Lord, that the Winds and the Sea obey him? O invincible Faith! O So∣veraign and Imperial Prayer, that commandest both Calms and Storms. Master, carest thou not that we perish? cries Prayer. Christ delights to be awakened by his Holy Spouse, and lays Storms asleep. Christ al∣ways sails in the Ship of Prayer, and though this Pilot be asleep, yet he steers safely, he sees the hid∣den Rocks and secret Shelves, and needs no Star nor Compass. He knows the Mystery of Longitude, and wants no Tables of the four Planets attending Jupiter, or the Spots of the Moon, or Minute Watches to give the Distance of the first Meridian. But who can measure the Length of his Love to the Church, or fathom the Depths of his Wisdom in manifestations of his Love? He fins the Sails of the Churches Ship with prosperous Gales to bring her into safe Chambers.

He turns Calms into Storms to obey his Churches cries, and raises the Waves of the Sea, (to invert the Psalmist) that Saints are glad because of a Storm, to bring them to a calm Haven. O happy Storms that drive the Saylant Church to Heaven! O happy Heaven that enjoys a perpe∣tual, an everlasting Calm!

CHAP. XII. The Centemplation Mount, or the Permanent Mercies of Heaven.

MOSES and XERXES took a view of their puissant Armies, the first from a Mountain in the Plains of Moab, the other in the Plains of Abydus. One rejoyced to see the Land of Canaan and the good∣ly Range of Lebanon, extending 40 Miles in length, which Israel was now ready to possess. The other wept that his burthensom bulk of Barbarous Nations within a 100

years would raise so many heaps of Bones, or tumuli slightly turft over, where on Death might stand and blow his Trumpet of Triumph. Saints have but Jordans Valley to pass through into Eternal Joys; while others wast∣ing their precious time in vaine de∣signs suddenly, slip into eternal wo. Saints militant after many a sharp Combat enter victoriously into Para∣dise: And although some may en∣counter with Fainting, Drooping Qualms, yea it may be, set in a Cloud; yet what an extasie of spirit will sur∣prize them, who after many Laby∣rinths and Mazes of trouble unex∣pectedly enter the ravishing Glories of Heaven! The best may labour under fears and tears, but one hour there makes amends for all. When these Mists will be scattered in that Radiant Morning, and all Tears wash'd away in those Rivers of Plea∣sure, which run through the Streets of New Jerusalem.

Here the Inhabitants of the Earth build, plant, travel, sail, and fight upon an Atom. The whole World is but an invisible point to the external

Convex of Heaven, and all its Inha∣bitants like the small Dust of the Balance, or a drop perishing from the Bucket; nay, less than nothing, less than vanity. The smallest Atom that rejoyces in the Sun Beams at a Chamber Window, far transcends the whole Globe of Earth and Wa∣ter, if a Man were imagined to stand in one of the fixed Stars, it could not be discern'd by the most curious Glasses; nay, if one stood in the Sun, this circumference of about 21000 Miles could not be discove∣red. For if the Sun be about 167 times bigger than this Earth, as some Astronomers have determined (while others enlarge the Suns Diameter to to much vaster extension) and yet ap∣pears to us not to exceed 32 Minutes of such a Degree, whereof 360 mea∣sures the Circumambient Line of the Ecliptick, being its Race round a∣bout the Heavens: Then the Earth must needs shrink into the visibility of a few seconds or less. Nay more, some have conceived by calculation, that the whole Orb of the Earth's supposed motion about the Sun, who

is very probably the Centre of that Planetary Vortex, as the Cartesians call it, wherein we subsist, is but a point to the Systeme or Sphear of the fixed Stars; and that if the Earth & all its annexed Beings were utter∣ly annihilated, it would not be wan∣ted, as being comparatively so in∣siderable a Particle of the Universe. Heraclides and the Pithagoreans held every Star to be a World.

What a smoak and smother do miserable Mortals raise about a pet∣ty Kingdom? when Geometrical pro∣portion may prove a Molehill to be vastly more considerable to the earth, than the Earth is to the Empyraean Circumference; then may an Ant shine upon a straw a more glorious Emperour than we imagine.

If then the inferiour Pavement of Heaven, if the out Offices of the starry Chambers be so magnificent, what's the Chamber of Presence! that are those Supercelestial spaces, where the Saints shall shine like so many Suns in the Kingdom of their infinitely Blessed Father? Let's a little contemplate the glorious State

of the Saints after the Resurrection, as far as we with sobriety and submis∣sion in this our Valley-state may in∣quire into those deep Mysteries by light from the Holy Scriptures.

[ 1] The Bodies of Saints at that day shall be perfect and intire, lacking nothing in that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in that Day of Refreshment, that Day of the Restitution of all things. They shall be as excellent & as perfect as Adams created in the vigour of youth; as perfect as Christs, who suffered and rose in the strength of his years. Into that Sarctuary above, where all shall be Kings and Priests to the Father; no lame nor impotent person, no crooked or maimed, no blind or deaf, no dwarf or child, none ble∣mish'd with redundancy or deficien∣cy of limbs, shall be admitted to sacri∣fice the Everlasting Praise. But all the Holy Ones of God that dyed under such inconveniencies, shall be raised without spot or wrinkle; as the Spouse in the Song; Thou art all fair, my beloved, there's no spot in thee. For the Bodies of our Humiliation shall be like unto his most Glorious

Body. Blind Isaac shall grope no more, and Lame Jaakob shall halt no more: Withered David shall need no cherishers, and Solomon's Ecclesiastes shall weep no more Ele∣gies over the Hoary head, and Palsie Hands, and the Trembling Legs of stumbling Age. Then all the inward senses of Fancy, Imagination, and Memory shall flourish in a perpetual Spring.

[ 2] For the Body shall be incorrupti∣ble, no inequality of temperament but a perennial consistency between the active form and the impressed (but scarce passive) matter. The Peripatetick School fancies the in∣corruption of the Heavens to arise from its composing Quintessence di∣stinct from the sour Elements: But the contrary is evincible by the spots in the Sun, by certain nebulous appea∣rances near the South Pole, by gene∣ration and abolition of Comets above the Moon; as that in Cassiopeía, A. 1572, &c. Whatever may be de∣termined in these points, yet 'tis most true of the glorified bodies of the Saints, that they shall remain incor∣ruptible.

They shall neither hunger nor thirst more, nor be subject to the Influxes of Heavenly Luminaries on digestive matter. Here we feed upon and drink in the materials of Corruption: But there neither Sun nor any heat shall light upon them, which are the great Fomenters of Corruption in purifying subjects.

[ 3] For, 3dly. the Saints shall have glo∣rious bodies. The Apostle opposes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Glory to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Dis∣honour: Want of Beauty renders the Body uncomely or dishonourable. Three things make up a perfect Beauty; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Symmetry, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Genuine Colour, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Vi∣vacity, when the Spirits fill the Face with a lively vigor and a cheerful brisk Alacrity. There will be no more bleak, meager, fixed Visages; no more livid, leaden, blew, and pale; no more white, wan, or greenish A∣spects, but as the Angels are re∣presented like Young Men with sprightly and orient Countenances. Some say the Lustre of Adam's Body drew the Creatures in Paradise to gaze upon his Beauty: How much

more will they admire him hereaster, if they shall remain as Spectacles of Divine Wisdom; when the Exqui∣site Joy, running like Nectar in his Spirits, shall beautifie him with most attracting Aimiableness? when he shall play upon his Celestial Harp, like an alluring Orpheus, and all the Animals of the Woods and Moun∣tains shall tread his Musical measures? When the Saints shall shine transpa∣rent like Moses from Mount Horeb, or as Christ in the Vision to Habak∣kuk with Horns, i. e. with Beams flaming from his Hands; or as that glorious Triumvirate in the Moun∣tain of Tabor. Then shall all the Senses sparkle in their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or tran∣scendent Vigor, to render Heaven most delicious, when their Eagle Eyes may pierce into the Centres of all the Luminaries, and their quick∣ned Ears shall pleasantly air the Melodious Musick of Legions of Angels.

[ 4] Their Bodies likewise shall be won∣derfully powerful without the least gravitation; as our Blessed Lord's, which ascended up from Mount Oli∣vet

at his pleasure, and appear'd to Stephen and Paul when and where his Heavenly Wisdom thought meet. I need not here insist upon the nature of Gravity as a quality existent in heavy Bodies, but rather as a force imprest by a Magnetical Attraction of the Earth: So that whatever body is without or beyond the Atmo∣sphere of the Earth, knows no fur∣ther gravitation or ponderosity, but may walk at liberty in the Etherial, Regions; so that it is no incongrui∣ty to conceive, that Luminous Bo∣dies being freed from the dark clogs and impediments of grosser matter, as the Saints Bodies being like so many Stars, and fit for motion, may walk on the Sea, in the Air, and within the Heavens at pleasure; if these concretes shall then abide. Nei∣ther shall they be touch'd with any weariness more, receiving a continual afflux of spirits from the beati∣fick Vision; and shall hence evade to be of immense strength, insomuch that some have fancied them to be of ability to transplant Mountains, nay the Earth it self, without the En∣gines

of Archimedes: Like the Cele∣stial Intelligences that do circum agi∣tate the Heavenly Bodies of the Stars. For they shall be like to Angels, who excell in strength.

[ 5] The Bodies of the Saints are also styled Spiritual, in that they shall yield no reluctancy or renitency to the Agitation of their Spirits. They shall need no sustentation or repara∣tion by Meat or Drink, no relief by intervals of sleep and rest; there will be no night to raise cool vapors for the Brain, but shall be supported, quickned, and enlivened by the Ema∣nations and Impressions from the Soul; and these Spirits influenced by Ever∣lasting Inundations from the Spirit of Christ, the Head of the Mystical Body. The Sheaths of their Bodies shall not waste or wear out, or be cut in pieces by the two-edged swords of their Spirits. We faint, and are soon dispirited by continuance even of Heavenly Duties. Our strength is not that of stones, nor our flesh of Copper. Our Animal Spirits here in the Valley are grosser and more unweildy, than our Bodies shall be in

the Mount of Glory to motion, agi∣lity and delight in Spiritual Objects. [Spiritualia erunt, (says Austin) non quia corpora esse desistent, sed quia spiritu vivificante subsistent;] Our Bodies shall be Spiritual, not that they shall cease to be bodies, but shall be sustained by a quickning Spirit: And during the persistency of that Spirit which is of immortal Linage, they shall continue with an indissoluble Union.

[ 6] For the Spirit of God hath decla∣red this future Immortality of the Body, which is a degree of excellency beyond incorruption, because the ex∣ternal sorce of sword and fire, of water and pressure, may destroy that Body, which otherwise hath no inter∣nal principle of dissolution. So that though there were granted such a Noble Balsam of Life as the Adep∣tists glory of their Elixir, yet would it not avail against External Invasi∣ons. But here our Gracious God hath brought Life and Immortality to light by the Gospel purchase: Here 'tis appointed for oil once to dye: But there, Statutum est non mori; It's

a statute Law in Heaven, there shall be death no more, nor sickness or pain, those warning Canons, those presaging Bells, that ring the loud Lectures of Mortality. There will be no Titans to raise any Babel Towers against those sublime and solid Mansions. When once the Saints have dipp'd their Bodies in the River of Jordan, and gone into Cana∣an, they are beyond the story of A∣chilles, invulnerable and impenetrable all over. The Leaf of the Tree of Life is tasted as soon as ever they come within the gates of Paradise & is Medicine for without as well as with∣in; and the Chaplet or Immortal Crown which they wear in Heaven is formed of the Leaves of that blessed and everliving Tree.

[ 1] Since we have touch'd a while up∣on the Harp of the Body, let's take some view of that Divine Musician the Soul, who is then ready to sound the Praises of his Blessed Redeemer, who will find no ill humour to affect him resulting from the Bodies Tem∣perament, or the Copula, the con∣nexive medium between them both:

For cleare, serene, and joyful Spi∣rits will nimbly circulate through all the Nerves, to associate in the Council Chamber of the Brain, where the Animal Soul sits as Queen Re∣gent on the Glandula pinealis, the Pine Kernel, to dispatch her winged Embassadors. There will be no in∣flammations, adustions, or corruptions of Blood, but all perfect sanguine without impure mixture, no infect∣ed Air, no seculent Food to alienate the state of Complexion. All the Humours will stand in aequilibrio, in exact poise to a Grain: No incon∣venient objects to surprize, irritate, or discompose the Spirits to the least alteration.

The Old Philosophy held nothing to be in the understanding but what was first in Sense; which if uni∣versally spoken, is but a Fable. For what are the connate and concreated notions of the Soul urged by the Pla∣tonists? And what are those spiritu∣al infusions poured into the Hearts of Believers from Heaven, but clear E∣victions that that Soul can act inde∣pendent from the Body?. But how

much more when they shall be en∣throned in Glory; when God shall be all in all, and the Soul shall be drawn into more immediate contem∣plation of God? Corporeal Species are in vaine to suck and draw in the Marrow of. Incorporeal Objects, when the Understanding and all its Powers shall equal, if not transcend, Heaven it self in purity.

[ 2] Then all the Faculties of the Soul shall be intended and amplified into a grand and august capacity, to enter∣tain more noble conceptions of the Mystical Union of our Redeemer to the Deity, and of the Saints them∣selves to their Beloved Saviour; of the sevenfold Luminaries of the Spi∣rit of Christ to the Saints; of his Di∣vine Communications and influences into the Soul: They shall behold those streams of the Rivers of light: They shall be able to discourse with Angels without Interpreters; the Language of spirits shall be familiar. That Phrase so frequent in the He∣brew Original of Scripture of God's speaking to the Heart, which is here sometimes sweetly perceived by

Saints, shall be then explain'd. The gentle Voice which Austin heard in the Garden by Milan, that melted him into tears, and from whence he dates his. Conversion, shall be then more audible and more intelligible. Then, what is now one great portion of misery in our lapsed state, that we so little understand the nature of our own Souls, that Christians run to Heathen Oracles to know what's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the first Act of an Organical Body, and such Barbarous obscurities, shall be hurl'd into the Ocean of Oblivion. Then we shall see the Face of our own Souls in Glasses of our own Polishing. Here we see 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in a Riddle, in a dark saying; and those that would expound the soul confound it more. If they had stept with Endymion, they had dream'd more pleasantly. But∣then the Eye of the Mind shall know no humour but Chrystalline; the Re∣tina shall be a capacious Net indeed to cast over the Ocean of the Uni∣verse. There will arise a most per∣fect Union between the understand∣ing, will, and affections, and no such

Combats about them, as some nice Quidditarians assign. There will be no inferior Appetite to suggest or ab∣stract from its refined Notions.

[ 3] The gracious Habiliments of the Soul shall be more superefluent; Gracious habits, nay, rather activi∣ties in perpetual motion springing up to the brim and flowing over. God will pour in such an unction of the spirit, that shall invigorate the wheels of the soul full of eyes to move by the Spirits instinct & conduct, like the vision of Cherubims to the Pro∣phet Ezekiel. Such a fulness of ex∣cellency that swallows up all sinful emulation and envy. Saints shall know with better satisfaction what are the Dimensions of the Love of God in Christ Jesus, which will so adequate∣ly fill the Soul, that the Body shall require no sustenance, but the Am∣brosian Food of Divine Love and Glory.

Who could have imagin'd the Soul of a Man could have been Hy∣postatically united to the second per∣son in the Glorious Trinity? so that as he is the Son of Man he is said to

know the Thoughts of Men, to for∣give sins and to judge the world. To to glorious an extent can Omnipo∣tent Power exalt the Soul of Man by union to the Deity.

[ 4] The Saints moreover shall rise up in some manner to that Excellent E∣state of Intuition, like to the Holy Angels, who draw not the Water of Knowledge out of the deep Well of Inferences and long Consequences. This manner of gathering Intelligence per discursum shall then probably vanish and perish, and be extinguish'd by that Meridian Light of Eternity. Here we argue by premisses ex con∣cessis ignota. We lay down Maxims, Positions, and Theorems; take some data & postulata, and deduce medi∣ums from several common places of Arguments: As if we would search out the Nature of a Star, an Ani∣mal, a Vegetable, or Mineral. We argue, if we can, à priori, from its Causes and component Principles; or, a posteriori, from its Effects, and Properties. For instance in Antimo∣ny, when we consider its Sulfur, its Salt, its bloud-red Oil, its Phlegm

and Vinegar, its Faeces or Terra dam∣nata, having opened it by Chymical Anatomy and other. Methods, we may infer something, though but rudely of its Nature: Or when we observe its Power in several Effects, and Experiments, in cleansing the Blood from Leprosies and Scorbuti∣cal Infections, or the Head and its Nerves from dizziness, swimmings, and paralytical or waterish resoluti∣ons of the Tone of any its curious Engines by its Volatile Tincture: We conclude its powerful vertue in Phy∣sick, though as to the modus operandi, the Methods and Manner of its influ∣ence, we are still at a loss.

But alas! an Angel hath an other∣guess Knowledge by an intuitive spe∣culation into the profundity and depth of its Nature, without Argu∣ment or Process of Medicinal Trials; which Method of ours is but a mean, low, and crazy inquisition, and sub∣ject to foul Errors.

But in that Angelical manner we may deem, that the Soul shal arrive to that high dignity of penetrating into its Objects, by intuition far be∣yond

what Adam, or Noah, or Solo∣mon ever attained. What pleasant work will the Material Beings (which may then survive. the fatal Fire) ad∣minister to the Souls Contemplation in that happy Pitch, whereby to glo∣rifie and honour the infinite wise Creator of all? When as these things which we now handle by sense, and the dwindling light of the Soul like, a Rush-candle in this Night of igno∣rance, being the Objects of our la∣borious and erring speculations, are but middle beings between thousands transcending these in Magnitude and Glory, and such innumerable mi∣nute essences, vastly beneath us as to our power of inquisition, as the o∣thers are in sublimity beyond and a∣bove us. So that it may be questi∣oned, whether the Majesty of our infinitely to be adored Maker will in that day shine forth more radiantly in the Heavens, and other stupendious portions of his Workmanship for greatness or the unspeakable curio∣sity of Nature in the lesser Fabricks, which sink beneath our observation for excess of littleness, which the

Acumen of our Eyes are not able to discern.

Besides these, upon what immate∣rial Objects may we (a little) ima∣gine shall the Soul then feastits Para∣disian Faculties? Such as may enter∣tain our thoughts with sacred won∣der, and sit down in the dust of asto∣nishment, that their unconceiveable varieties will fill up the capacity, and run beside the august and compre∣hensive Spirits of the Cherubims; and yet the Saints shall have and en∣joy some cognizance of these transcen∣dent pleasures.

[ 5] For the Soul in Glory shall have a neerer Union to Christ then now; nay than Angels themselves: For he took not upon him the Nature of An∣gels. And our Blessed Lord prays that the Saints may be one, even as the Father and the Son are one: They shall constitute one mystical body with the Son in a purer and closer Union than possible in this wil∣derness state. The Hypostatical U∣nion of Christ to the Deity is of a sublimer nature than the most Glori∣fied Creature can unfold: For the

Angels do 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, stoop and pry into the Mystery of the Golden Mer∣cy-seat, and were fixed in that place continually to abide; and therefore the Cherubims in that Emblem were made of one piece of Massy Gold to∣gether with the Mercy-seat, to shew not only the standing of the Elect Angels by the vertue of Christ's Me∣diatorship, but also to indicate that they could never exhaust and drink in the Knowledge of the Mystery of that Union, though they are constant∣ly beholding the Face of our Hea∣venly Father. Yet still this Mysti∣cal Union implies a Glorious Ap∣proximation of the Saints to Christ in some similitude with Christs Union to the Deity: For the Glory which the Father gave unto Christ hath Christ given to the Saints, who are blessed in Heavenly Places in Christ, and shall sit down with him in his Throne, as he is set down with the Father on the paternal Throne; and as all Judgment is committed to the Son, so shall Saints also judge both the World and Angels. A glimpse of this Glory in this State shines into

the heart from the Spirit of Christ dwelling in Saints. They that are joy∣ned to the Lord, Paul says not, shall pertake of, but, are one Spirit, and thereby in an unspeakable manner be∣come Partakers of the Divine Nature. Yet we must ponder on these Deeps with sacred caution: For this My∣stical Union is infinitely distinct from Hypostatical. The Spirit of Christ, as he dwells in the Head though in a more eminent manner, yet so he also does intimè pervadere, enter into the Essence of the Souls of Saints: and this Inhabitation may be embleme•• by the Rational Souls dwelling in the Animal Spirits of the Bloud. But in Christ the Head he dwells fully, and in the Members according to di∣stinct measures and proportions.

Again, the state of the Soul shall be admirable, [ 6] not only in the Lim∣pid Chrystalline clearness of its glori∣fied Eye, but the unclothed Majesty of the Objects without Vails and Curtains, and the pure Emanation or Eradiation of their Beams into the Soul. Saints shall be like unto God, and see him as he is; a word

that has no bottom, which Heaven it self cannot sufficiently expound to a finite capacity. We shall see him without the Glass of Reflection by Argument, as here, inferring his Di∣vine Power and God-head from the Works of Creation, and without the Magnifying Glass of Ordinances, to help the weakness of our spiritual senses, and without the Perspective Glass of Faith and promises. They shall behold his Face, and know as they are known. Philip's desire of having the Father shewn shall then suffice indeed; when glorified Saints shall enjoy what was denied to Moses, not only to contemplate the Being of Beings, but as the Causality, the Fountain, and Principle of all Es∣sences; yea and comprehend with all Saints by the Spirit the unlimited, unfathomable Love of Christ, and be filled with all the fulness of God; and hereaster conceive more how the three infinite Persons stand in rela∣tive Glory, and enjoy more ample light as to the Sons Eternal Genera∣tion, and the Spirits Divine and Ever∣lasting Procession. They shall drink

of the River of Light that flows from his Essence. Here upon Earth we behold the Sun at a distance, but cannot mount up to walk in those Mountains of brightness: But then the Church shall be clothed with the Sun of Righteousness. There was of old a little spark of Glory in the Temple; and Holy David desired to see that beauty which shined in the Sanctuary: But Oh what per∣fusions of Glory shall animate the soul in Heaven, when it shall be illustra∣ted with the morning knowledge of Angels. We may justly wonder at the ravishing delight of those Holy Spirits, wherewith they are nou∣rished to ever-springing and soul-fu∣staining Extasies in their Ministrati∣on before him, and studying the beautiful Volumes of his Essence. Saints shall see him as distinct from all Creatures, and unvailed of all Re∣lation, and yet take superlative plea∣sure, in that all the Excellencies in their God are in him as an Everlast∣ing Father; and he that sitteth on he Throne shall dwell among them, and the Lamb in the midst of the

Throne shall feed them in the Pa∣stures of Glory, and lead them to Li∣ving Fountains of Water.

In that day it's likely they may un∣derstand more of his Eternal Coun∣sels of Election, Creation, Redemp∣tion, and Salvation, then now; and dive into the Ocean of his inscru∣table Providences, and walk among those Coral Rocks and Mines of Pearl that now lye hid in the great Deeps. It's no small advantage to this withering old Age of the World to reflect upon the Passages of all suc∣cessive Generations both before and since the Floud, both before and since the Incarnation of our Blessed Savi∣our. 'Tis a Cordial to refresh our drooping Spirits in this sink and sul∣lage of times, to recal the state of the three Worlds in Peter, and to gather Maxims for direction in dif∣ficult and stormy Deluges. To re∣volve the Prophesies, and their ful∣fillings as to the rise, growth, de∣crease, and fall of the 4 mighty Mo∣narchies in Daniel; and to observe that when they touch'd upon the Church the Apple of his Eye, how

then they began to totter and decline to ruine; and thereby to encourage us as to the fatal Destruction of all the Adversaries that shall arise till the Glory of the New Jerusalem. That all the Toes of Daniels Image shall as certainly be broken in pieces as the Head and Shoulders, the Legs as the Breast and Belly, and the Statue shall become like the Chaff of the Somer thresning flowers, which the Wind shall carry away and no place be found for them; and the Stone that smites that Image shall become a great Mountain, a Glori∣ous Kingdom filling the whole Earth. But these, though such Illustrious Fruits of the Eternal Counsels of God, are small things in compari∣son of what the Saints shall see per∣fectly in the Mount of Glory. Then the reasons of all the motions of the Wheels in Ezekiel conveying the Chariot of Cherubims shall shine as bright as the Wheels▪ themselves: Then they shall admire at Heavens Reasons of state, for all the Intrica∣cies, Perplexities, and afflictions of the Church in all Ages and Nations,

& the Foundation of the glory which then shall follow. Then shall the saints behold an object which shall trans∣form the Subject of the Spectator into the same refulgent Glory, to be like him as he is: As they in the Psalmist were enlightned by vision, and the longer they behold, the optick Nerve of the Soul will advance stron∣ger into the depth of Intellectual beauties, and be changed from Glory to Glory.

Yea when their countenances shine beyond the Sun in his strength, they shall sit down in the Kingdom of their Father at a Glorious Supper, where blessed Angels shall attend the great Lord and Bridegroom of his Church. They shall drink abundantly, be ine∣briated with new Wine, and eat of the Tree of Life in the midst of the Para∣dise of God, alluding to that of Eden in the State of Innocence.

While the Learned dispute about that Trees real existence in nature, though hid from mortals in the Re∣gions of Mesopotamia; while others fancy it to be the Imputrible Cedar, and that a first Ens or Balsamick Oil

may be extracted from it for prolon∣gation of Life; while they argue, let us determine that Saints shall then seed upon the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that Tree of Life, the Lord Jesus himself; when the union of our nature in and by him to the Divine shall communi∣cate to all his Mystical Members E∣ternal Life not only by donation, but influence. The Jews affirm, that Manna tasted to the Palate of their Fathers, according to every ones wish and sancy: However that sto∣ry stands, we are certain that in this Bread of Life the very desires and wishes of Saints shall be transcended. It hath not entred into the Heart of Man to conceive what is prepared for them that love him.

[ 2] That Heavenly Feast will be soul∣satisfying to the utmost. When I awake, says David, i. e. in the Re∣surrection Morning, I shall be satis∣fied with thy Likeness. For in the Pre∣sence or Face of God will be fulness of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a word used for the Exhi∣laration of the Spirits by Wine. For infinite Grace and Glory will shine from the Light of his Countenance.

Rivers of Eden (or pleasure) flow at his Right Hand for evermore, to nourish the delicious Trees of Para∣dise for Food and Medicine, where∣by to preserve a Glorious Immorta∣lily in the Life to come. In that Triumphal Coronation and Nuptial Feast, there will be satiety without cloying, satisfaction connex'd with longing, a continual enjoyment of the same delights without fear or sense of deprivation.

[ 3] For its Duration shall be everlast∣ing. It shall never be sung — Tibi deserit hesper Olympum, No evening shadows shall darken these Olympian Mountains: Saints shall never rise from that Festival Table, but ever∣lasting Joy shall set upon their heads and hearts, and the everlasting Fa∣ther shall wipe away all Tears, yea, the spring of Tears out of their Eyes. There King Solomon will sit down with all his Glory in that day in the gladness of his Heart: There will be present the everlasting Comforter a∣biding with the Saints for ever. The Spirit faith, Come, as well as the Bride. There will be an innumerable compa∣ny

of Angels, in their Gorgeous At∣tire of white and shining Raiment, and Crowns of Gold upon their Heads. Oh what a glittering shew will stand round about the Celestial Saphire Throne! Whenas one An∣gel in his magnificent pomp and splen∣dour were enough to extinguish the Sun and all the bright Lamps of the inferiour Heavens. There will be the whole Congregation of the First born from Abel to Enoch, from Noah to Abraham, from Moses to Samuel under the waving Standards of the Tribes of Israel, solacing in each o∣thers communion. Lazarus talking in the Arms of Abraham, and belo∣ved John once again asking questions in the Bosom of Christ. The persecu∣ted Thessalonian Brethren shall be the Joy and Crown of Rejoycing to Holy Paul at that day in the presence of Jesus Christ. Then, the Refusers of the Head-stone of the Corner shall see the Ancient Patriarchs in the Kingdom of God, and themselves thrust out. Then shall Moses and E∣lias prosecute their ancient Discourse with our Blessed Lord, all the Di∣sciples

hearing, upon a higher Moun∣tain than Tabor; and no Cloud to o∣ver-shadow more.

At that Banquet there will be Mu∣sick that will hold a Confort and Symphony with all the Powers of the Soul. All the Dorick and Lesbian Strains are but discords and ungrate∣ful scrapings to those Heavenly Am∣phions, whose Harps and Voices echo against the Chrystalline Jasper∣walls of the New Jerusalem. When all the Prodigal Sons shall come to themselves, and taste of the Fatted Calf. What ravishing Songs shall a∣maze the Sphears, and the 7 Sirens of Heaven? when the Heavenly Intelligences themselves shall sing Glory to God in the Highest, and the Shepherds of all the Churches shall be present. When the King of the Church himself shall begin the Psalm, and sing aloud in the midst of the Congregation above, and all the un∣defiled Virgins shall follow, playing with Harps and answering with Voi∣ces to the New Song of the Lamb be∣fore the Throne, & the 4 living Crea∣tures (in allusion to the 4 Cherubims

in Solomon's Temple) and the 24 El∣ders, representing the 24 Orders of Priests. Though none can learn this Song but who are redeemed from the Earth, yet 'tis compos'd, and laid be∣fore those Heavenly Spirits by the Pen of the Beloved Disciple. [Bles∣sing, and honour, and glory, and power be unto him that sitteth upon the Throne, and to the Lamb for ever and ever.] And while this Song is melodiously answered by the warbling Harps, the joyful Guests are entertain'd with fragrant Odours, perfuming the Ce∣lestial Mercy-seat, and the Spiknard of the Gardens of Zion, of the Forest of Lebanon, sends forth its delicious Smell as the King of the Church in all his Royalty sits at his Table in Glory.

But alas, who can reach the Lustre of that day which will amaze Angels themselves? It sinks our Spirits to think of Eternity: 'tis a bottomless Gulf to the thoughts of most raised Souls. But as we cast our selves here by Faith upon the Heart and Love of Christ, so must we rest in his Love to fulfil all his glorious Pro∣mises,

and capacitate the Soul for these Accomplishments.

But before that august and resplen∣dent day, which will sit upon the Throne of Magnificence, we must remember and ponder seriously upon the awakening Trumpet of the Ar∣changel at his own appearance, when the Bodies of all the Saints in order to these unmatch'd Enjoyments shall be rais'd out of their embalmed dust, where they lay perfumed by the Spices of their Lords Sacred Body: Which Doctrine of Resurrection to life, not only the Holy Scriptures amply confirm for a Foundation of Faith, but there are some no con∣temptible sentiments of the same in many varieties of Nature. Every Morning utters it, and every Spring revives it: Every Trumpet over the new Moon proclaims it, and every emersion of the Planets from under the Suns combustion darts a Beam upon this notion. Every Insect that starts from the corruption of dissol∣ved Animals is no ignoble Emblem. Any Metal or Mineral calcined and reviv'd by a proper menstruum yields

us a pleasant specimen. Not to en∣large upon those rare experiments, which the learned Chemists style by the name of the Trees of Philosophers, some whereof are represented both in Gold and Silver, and one in Cop∣per first corroded by Aqua fortis, and revived into Sea green branches, like Coral growing in a G1ass by help of the Liquor of Sand or Pebles I have sometimes shewn. This curiosity is more exquisitely set forth in Vege∣tables, as the Learned well know by the Writings of Borcllus, Borichius, Beckius, and others, to whom the in∣quisitive may repair. Give leave a little to enlarge on that story in Quer∣cetan, of a Polonian Doctor, who had above 30 Glasses hermetically sealed, wherein were the Ashes of so many Plants, as the Mary-gold, the many colour'd Poppy, the Rose, &c. chemically prepared (it may be after the manner of a Clyssus as they term it) wherein lay hid the Tinctu∣res, Spirits, Salts, and Oils of each Vegetable; and at the request,of Vi∣sitants would set the gentle heat of a Candle under any Glass, and by and

by the Plant would begin to rise into a Stalk, Branches, Leaves, and then present a double-flower'd Rose, as if it were a Corporeal, but really a Spiritual Idea, and yet endowed with a spiritual essence; and wanted nothing to give it the compleat as∣sumption of a solid body, but com∣mitting it to the impregnating Salt in a fit and congenial Earth; which upon withdrawing of the warmth would slide down gradually, and sink into its former chaos in the Glass. The truth of which Story I leave to the faith and veracity of that grave, learned, and experienced Writer; not busying our thoughts too much with these faint resemblances, nor with imitation of those people in He∣rodotus, who intomb'd their Friends in Glass, or of the Egyptians who embalm'd with Myrrhe and Aloes, &c. or that ingenious fancy of Kerk∣ring, to invest the body in Amber; while we by a stedfast faith rely upon the word of our adored Creator, not doubting but Infinite Power is able to persorm what Infinite Wisdom contrives, and Infinite Faithfulness

hath promised to accomplish.

Let us with Holy Peter look to, and hasten after this Glorious Day, and labour to be found in their num∣ber who makeup the unspotted Bride of Christ, and daily study to prepare and adorn our Souls for that Festival Triumph; to have our Loins girt, our Lamps burning, and our Ves∣sels fill'd with holy Oil from the two anointed ones that stand before the Lord of the whole Earth, the two Witnesses that dispense the Sanctua∣ry Oil for the Candlesticks of the Church; that so at the great cry at midnight, Behold the Bridegroom, cometh, go forth to meet him; [ 10] that be∣ing ready, we may enter with him to the Marriage in the Bride Cham∣ber. As a Holy Wife is the Glory of a Holy Husband, and reflects the Graces of his Heart in the Glass of her Pious Life: If he be gracious, she is likewise, and becomes his Glory by reflection: His excellency shines in her deportment, like the Moon deriving all her nocturnal beauty from the Sun; so must Saints shine by the comeliness of Christ. And as a

Gracious Husband labours to change his Spouse into his own Image and likeness by kindnesses, precepts, and example, that he may take the more delight in her person: So does our spiritual Solomon change the hew of his Egyptian Queen, to deem of things and persons as her Lord and Husband judges, and frames her Spirit to de∣light in doing his Will and Pleasure, and take the highest solace in obedi∣ence, to enjoy a heavenly freedom mixt mith aimiable and joyful reve∣rence: He roots out of her heart all changeable affections & worldly fan∣cies, and hankering longings after the fond fashions of Shechem, and all carnal inclinations to the Daughters of Canaans Linage, and all the beg∣gerly humours of the besotted world, and to pass by with a Holy scorn all the pitiful Pageantry of this perish∣ing and fading life, and rise to a mean estimate of the Baubles and tri∣fles that inchant a carnal Heart. At length she arrives to a noble and ge∣nerous judgment; counting all but dung and dross that she may win Christ. As her Prince of life was

crucified by the World for her Re∣demption, so she begins to be cruci∣fied to it in token of conformity to him, and at length becomes all glo∣rious within. She takes down the Pendants of folly, and hangs all her Jewels within. Her Pearls and Dia∣monds are the gracious Sermons and dying Prayers of her Holy Lord; they hang at her ears, they lye between her Breasts all night. Her clothing is of the Gold of Ophir made with Needlework of divers colours, twi∣ned by the Daughters of the New, Je∣rusalem. The 12 precious Stones in the breast-plate of Aaron are upon her Heart. She is Holy like him, and goes about doing good with the ornament of a meek and quiet Spirit, with a Crown of Carbuncles of fla∣ming love to Christ upon her Head; and thus reflecting the Glory of Christ here, is preparing and fitting for fuller visions and brighter refle∣ctions of Glory hereafter.

Here's nothing but noise and con∣fusion in the dust and smoak of folly. This World is like the Sea in Haba∣kuk, where the great Fish swallow

the small; storms and pirats, rocks and sands, shipwrecks and new fur∣prizing dangers every moment. Let's long and pack up for our best and sweetest home; looking upon every secret Mercy, every joyful income of the Spirit as so many earnests of glory, as so many bent tokens put in hand to secure Heaven. Let's draw off and wean our affections from sub∣lunary vanishing Vapors which pe∣rish in the very use. Carnal per∣sons in their heights have but a wordly Heaven, and Saints while here in their lowest depths, by the Sunshine of divine Favour, have a sweet portion of Heaven here upon Earth. Oh what a Heaven shall they have in Heaven it self! Here though sometimes deep in the mire of affli∣ction, yet when conscience sings 'tis fair above head, still travelling to∣wards Zion. Since our natures are chang'd like a Cion or Graft inserted into the Vine of the Church, we shall in due time be transplanted to Pa∣radise.

Strengthen assurance by perseve∣rance, and both by the promises to

each, and mix prayer with Praises. Our Harps must always sound while our Sacrifice burns on the Altar. Eve∣ry day adds to the treasury of evi∣dence. Like laborious Bees increase your stock from the flowers of Scri∣pture, and the Honey of Assurance will sweeten every Prayer, and cheer persevering grace, and enliven the strings of praise, till we come with Harps in our hands well tuned to the Gate of Heaven. Let our chaste Souls be a Garden enclos'd to Christ: Our eyes, ears, affections seal'd and shut up from worldly communion. Hear∣ken, O Daughter, and forget thine E∣gyptian people, and thy Fathers house in Zoan: So shall the King of Glory greatly desire to see and enjoy thy beau∣ty, for he is thy Lord, and worship thou him.

Some Passages to be inserted in page 26. which through a casu∣alty did happen to be mispla∣ced.

AS that Person in Bisseter Mar∣ket, who having a piece of Bread in his Mouth, and turning suddenly to answer a question while the Bread was swallowing, was im∣mediately choack'd; and though he survived about two or three days, yet no remedy prevailed.

Remarkable was that providence of a poor Taylor at Reading choak'd with a bit of Mutton, having wish'd it to himself as he was eating, if he had stoln the Stockings whereof he was accused: Which story is set down in the Register of one of the Parishes of that Town.

A sudden accident also besell Co∣lonel Rossiter, endeavouring to crack a Plum-stone, (as I am informed) brake a Tooth, and thereby lost his Life.

I would not let pass two or three stories more of signal providences as to sudden accidents.

There lived some time since in Grassechurch-street LONDON, a Vintner Mr. Fowler by name, who playing with his little Child abed received a scratch of a Pin: First it rankled and cost him a Hundred Pounds-under design of cure; but at length his Arm was cut off, and shortly after lost his life.

There hapned also a notable me∣morial of Divine providence upon a Child in Bishops-gate Parish (where sometime the good hand of God was pleased to use my poor labours in the honourable service of the Ministry:) This little Child looking up through a wooden case to a ponderous Jack∣weight; in that very moment the Weight drop'd down and kill'd it.

I have also received intelligence of a Person worthy of credit, that a Woman having a very fair Hand molested by a Wart, and submitting to the skill of a Chirurgeon at Tho∣mas Hospital in Southwark in order

to cure: But the sore place began to be angry at the improper Medi∣cines and Festers, and shortly re∣ceives from his hand the cure of all her Diseases.

To end with a comfortable story: My good Friend Mr. Ch. Morton then at Sea, and yielding to the ad∣vice of a Ship-Chirurgeon to lay the Lapis Infernalis to eat down a Wart; his Arm swelled very dangerously, but the Lord delivered him. So true is that saying of Paracelsus, That the greatest Wounds may issue prospe∣rously, and little Scratches may end disastrously; since the Keys of Life and Death are in the Hand of God.

FINIS.

Notes

• Rom. 11.35.
• Job 26.7
• Isa. 40.22.
• Psal. 19.5.
• Psal. 104.10.
• Psal. 104.12.
• Job 26.14
• Jer. 5.22.
• Lydeat. Spagnet Enchir. philos. c. 20. & l. 12. c. 22. l. 13. & c. 15. Austin confess. l. 13. c. 32.
• Gen. 1.7; Psal. 148. 4.
• Exod. 24.10. Ezek. 1.26. Eph. 4.10.
• Isa. 28.29.
• Jer. 17.13
• Eph. 1.5.
• Hook. Mi∣crograph. p. 124.
• As Mites in Spiders. Power, p. 19.
• Plin. l. 11. c. 2.
• Psal. 65.11.
• Psal. 119.64.
• Psal. 65.8. & 121.8.
• Psal. 139.15.
• Job 38.33
• Amos 5.8.
• Psal. 104.32.
• Job 38.35
• Psal. 29.5, 6.
• Psal. 135.6.
• Psal. 104.14, &c.
• 1 Chron. 3.6. Mat. 6.28.
• Gen. 31.24
• Gen. 33.10
• Gen. 24.39, 40, 58. & 29.11.
• Exo. 2.6.
• Confes. 1. •• c. 8.
• Austin.
• M. Charles Morton.
• ••. 65.24.
• Ps. 32.5.
• Gen. 24.15, 45.
• 2 Kings 20.5.
• Dan. 9.20, 21, 23.
• Ps. 139.14.
• Ps. 40.5.
• Num. 16.32.
• Ps. 91.12
• Lady Owen
• Pro. 26.17.
• Ps. 128.4.
• Munster. Cosmog. p. 606.
• Job 7.14.
• Ps. 122.2.
• Ps. 107.8.
• Prov. 29.16.
• Hos. 2.6.
• Ps. 51.10.
• 1 Cor. 11.32.
• Ps. 65.11.
• Ps. 25 10.
• Rev. 4.3.
• Ps. 45.14.
• Ps. 68.13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Isa. 54.12.
• Cant. 4.13.
• Ps. 126.4.
• Pro. 8.12.
• Is. 28.26.
• Exod. 35.25, 26.
• Exod. 35.35.
• Polyd. V••r. gil. l. 2. c. 22.
• Munst••r Cosmogr. l. 1. c. 173, 174.
• The purple colour by Hercules his Dog, as 'tis storied in Pollux, l. 1. c. 4.
• Tullies Offices first printed A. 1466. Sal∣muth in Pancirol. p. 244, & 246.
• Ps. 40.17.
• Zech. 4.12.
• Ezek. 10.13.
• Ps. 127.3.
• Prov. 18.22.
• Gen. 24.31.
• 1 Sam. 30.25.
• Ps. 106.46.
• Prov. 13.22.
• Suspicions.
• Pr. 27.16.
• 1 Cor. 15.5.
• Pro. 5.22.
• Ps. 113.6.
• Ps. 145.10.
• Mark 13.2.
• Ps. 51.1. Hebr.
• 2 Cor. 5.14.
• Cant. 8.6.
• Is. 40.17.
• Act. 17.28.
• Ps. 23.6.
• Ps. 57.8. Ps. 60.10.119.147.
• 1 Chron. 20.21.
• Luk. 1.46.
• Zwelser Append. ad Animad∣vers. Fol. 1667. p. 67.
• Borrichus de Aegypt. p. 282. Fol. 14. p. 239.
• Sueton. in Caesar. c. 92. Plut.
• Wigan∣dus in prae∣fat. ad Herb. Bo∣russiae.
• Aelian de animal. l. c. 39.
• Chartari∣us Imag. Deorum, p. 336.
• Rom. 12.8.
• Prov. 19.17.
• Is. 32.8.
• Heb. 13.2.
• 2 K. 7.29.
• Eccl. 11.1.
• Prov. 22.16.
• Ps. 33.1. 2 Sam. 24.23. Mat. 5.45.
• Bernard.
• Deut. 12.18, 19.14.27, 29.16.11, 14.
• Ps. 148.2, &c.
• Ps. 92.12.
• Suidas.
• Ps. 129.129.
• Son. 4.16.
• Mat. 5.21.
• 1 Cor. 10.31.
• 1 Thes. 5.10.
• Ps. 139.8.
• Sleep.
• Wedelius de Plani p. 17. Hook Mi∣crogr. p. 155.
• Seeing.
• Hearing.
• Smelling.
• Song 7.4.
• Arnoldus, de vill. no∣va, p.
• Tasting.
• Bartholin. p. 365.
• Arnold. de vill. nov. f. 86. b. & quod bene sapit, nutrit. Id. f. 66. a.
• Riolanus,
• Arnoldus, p. 16. b.
• Feeling.
• Spigelius, p. 303.
• Act. 17.27.
• Boyle, of Colours. p. 44.
• Tiling. de fermentati∣one, p. 58.
• Perquet. experim. Anatom. 6.
• Helmont.
• Deut. 12. Lev. 3.17, 10, 11, 13.14. Gen. 9.4.
• Burgravii Biolich. p. 86.
• Hippocr. Aph. 30. l. 5.
• Ps. 139.14.
• Fernel. de anim. fa∣cult. l. 5. c. 3.
• Austin de Confes. l. c. 01.17.
• Earth.
• Water.
• Schoocki∣us de cere∣visia. Bochart, de animal. par, 1. p. 292. 2 Kin. 2.19. Untzer. p. 967. Willis. Henr. de Rochas.
• Veget. de remilit. l. 3. c. 2. Juvenal. sat. 13. v. 161.
• Plin. l. 31. c. 7. Vitruv. Lang. Ep. Albert. de Met. l. 3. c. 4. Majer. Symbol. p. 494.
• Air.
• Arnold.
• In Ramsey of Poysons.
• Fire.
• Arnold. siquis, p. 64. b.
• Bacon, Nat. Hist. p. 202.
• Ps. 139.4.
• Heb. 5.14.
• Ps. 148.1.
• Ezek. 47.1.
• Isa. 31.9.
• Ps. 136.1.
• Ps. 73.26.
• Gen. 25.22. Prov. 15.24.
• Ps. 37.1.
• Gen. 32.10.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Ps. 77.5.
• 2 Kin. 7.6.
• Ezek. 38.10.
• Ps. 40.17.
• Ps. 105.18.
• Eccl. 10.7.
• Matthias Hist Rom. p. 263. Ex Agathiae, l. 4. Goth. Eccl.
• Fox Mar∣tyrol. vol. 2.
• Ps. 78.71.
• 2 Sam. 14.30.
• Pro. 23.5.
• Is. 4.6.
• Ps. 107.7
• Is. 27.12.
• Exod. 14.2. Numb. 33.7. Numb. 14.25. Deut. 1.40. Deut. 2.3. Numb. 14.34.
• Austin. Confes. l. 9. c. 9.
• Is. 12.3.
• Ps. 131.2.
• Hos. 12.12.
• Joh 25.6.
• Prov. 8.30.
• Joh. 12.28.
• Joh. 17.5.
• Joh. 16.14.
• Ps. 29.2. Ps. 50.23.
• Ruth 3.18.
• Joh 4.4▪
• Gen. 22.14.
• Ps. 73.2. v. 24. Ps. 66.11, 12.
• 1 K. 19.6.
• Ps. 94.19.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Is. 66.12.
• Is. 10.7.
• Baleus in Alexand. 6. p. 485.
• Gen. 50.20.
• Ps. 37.6, 7.
• Jam, 5.11.
• 2 Sam. 23.5.
• Zeph. 2.3.
• Mat. 8.26. Mark. 6.48.
• Judg. 5.21.
• 1 Sam. 12.10.
• 2 Sam. 23.20.
• Ps. 90.8.
• Ps. 119.11.
• Pr. 15.15. Pr. 15.13. Pr. 17.22.
• Sueton. lib. 6. c. 48. Commer∣tar. Schild.
• 1 Cor. 11.31.
• Ps. 139.23. Ps. 19.12.
• Col. 1.11.
• Ps. 103.1.
• Mic. 7.19. Ps. 19.12.
• Ps. 38.9. Ps. 69.5. Ps. 69.6.20.
• Bochart. de animal. vol. 1. col. 944.
• Jam. 4.6.
• Ps. 62.8.
• Ezek. 36.26.
• Occasions.
• Ps. 106.33.
• Pr. 28.14.
• Is. 66.2.
• Cels. de r••med. l. 3. c. 4.
• Ps. 6.2.
• Ps. 126.1.
• Rev. 18.5. Ps. 56.8. Ps. 108.4.
• Dan. 5.30. Xenoph. Cyrodad. l. 7.
• 1 Sam. 17.34.
• Virgil.
• Phil. 1.29.
• Hos. 6.1.
• Arnold. f. 305. b. de simpl. c. 426.
• Zech. 13.9. Poterius, p. Boyle of Colours, p. 413, and 415.
• Ps. 65.11.
• Rev. 16.15.
• Arnold. f. 343. b.
• Arnold. f. 28. b.
• Ps. 112.4. Is. 58.10. Gen. 22.13.
• J••r. 38.10.
• Exod. 14.10.15.1.
• 1 Sam. 30.4.
• Ps. 30.11.
• Ps. 126.2.
• Rev. 12.1.
• Rev. 15.3.
• Rev. 4.6.
• 15.2.21.1.
• Act. 2.40.
• 1 Sam. 25.36.
• Ps. 142.2.
• Ezek. 7.16. Is. 51.20. Songs 2.14.
• Mic. 7.9.
• Is. 48.10.
• Ps. 73.25.
• Song 8.6.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Senec. Ira. l. 2. p. 33.
• Lam. 3.39.
• Is. 28.21.
• 1 Cor. 11.30.
• Lam. 3.40.
• Judg. 1.7.
• Rev. 3.16.
• Cassius l. 47. p. 331. d.
• Job 34.33.
• Bernard. Epist. 78. f. 195. b. Songs 2.12.
• 2 K. 4.44.
• Rom. 8.28.
• Jer. 5.22.
• Exod. 12.42.
• Rom. 5.3.
• Affliction sanctified.
• 1 Tim. 2.8.
• Gal. 6.1.
• Rev. 21.6. Is. 45.22. Joh. 6.35. Joh. 1.12. Songs 8.5. 4 Pet. 5.7. Luk. 23.46. Heb 3.14.
• Phil. 1.8. 1 Cor. 1.8. 1 Th••s. 5.24.
• 1 Joh. 3.19.
• Rom. 8.16.
• Mark 4.41.
• Mark 4.38.
• Eph. 3.18.
• Ps. 107.29.
• Deut. 3.25.
• Herod. l. 7. p. 401.
• Is. 40.15.
• Gassend è Ptol. in Epicur. p. 784.
• Plutarch. de placitis. l. 2. c. 13.
• Mat. 13.43.
• Act. 3.21.
• Rev. 1.6.
• Lev. 21.23.
• Song. 4.7. Phil. 3.21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Act. 13.34
• 1 Cor. 15.42.
• Rev. 7.16.
• 1 Cor. 15.43.
• Mark 16.5.
• Rom. 8.21.
• Hab. 3.5.
• Dan. 12.3.
• 2 Pet. 3.13.
• Ps. 103.10.
• Ps. 104.23.
• Dan. 7.15.
• Job 6.12.
• Austin. de civ. l. 14. c. 22.
• 1 Cor. 15.53.
• 2 Tim. 1.10.
• Heb. 0.27.
• Rev. 21.4.
• Rev. 22.2.
• 1 Pet. 5.4.
• Job 32.8. & 38.36. Eccl 2.28.
• 1 Cor. 15.28.
• Rev. 3.5.
• Hos. 2.14.
• Confes. l. 9. c. 12.
• 1 Cor. 13.12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hesych.
• Ez. k. 1. & 10.
• Eph. 3.19.
• Mat. 9.4, 6. Act. 17.34.
• Luk. 20.36. 1 Cor. 13.8.
• 2 Pet. 3.12, 13.
• Heb. 2.16.
• Joh. 17.22.
• 1 Pet. 1.12.
• Exod. 25.19.37.7.
• 1 Tim. 5.21.
• Mat. 18.10.
• Joh. 17.12.
• Eph. 1.3.
• Rev. 3.21.
• 1 Cor. 6.17.
• Col. 2.9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 1 Joh. 3.2. Rev. 22.4.1 Cor. 13.12. Joh. 14.8. Exod. 33.20, 23.
• Eph. 3.16.19.
• Rev. 12.1.
• Ps. 27.4.
• Rev. 7.15, 17.
• 2 Pet 3.6, 7.
• Dan. 2.35.
• 1 Joh. 3.2. Ps. 34.5.
• 2 Cor. 3.18.
• Songs 5.1. Hebr. Mat. 26.29. Rev. 2.9.
• Danaei mund. an∣tiq. p. 31. Ep. Augu∣stin. de civ. l. 13. c. 21. Ju∣nius, &c.
• Helmont. Grembs.
• Is. 65.22.
• Joh. 10.28.
• 1 Cor. 2.9.
• Ps. 17.15.16.11. Judg. 9.1••. Eccl. 10.19.
• Ezek. 47.7.12. Rev. 22.1.
• Is. 35.10. Rev. 7.17.
• Song. 3.11.
• Joh. 14.16. Rev. 22.17. Heb. 12.22.
• Luk. 24.4.
• Rev. 4.4.
• Rev. 21.23.
• 1 Thes. 2.19.
• Luk. 13.28.
• Mark 9.7.
• Rev. 21.11.
• Plato in Macrob. de somn. Scip. l. 2. c. 3. Max. Tyr. ser. 21. Luk. 2.8, 13. Ps. 22.22. Heb. 2.12. Rev. 14.3, 4.
• Rov. 5.8.
• Song. 1.12.
• Zeph. 3.17.
• Job. 5.28.
• Is. 26.19.
• French di∣stil. p. 181.
• Borrichi∣us contr. Conring. p. 36••. Borelli. observ. p. 325. Beck. ex∣perim. p. 244. Querci∣tan de her∣m••••. p 293. Libav. syn∣tag. arcan. chymi••. l. 1. c. 22. p. 48.
• Kerkring, see in Mor∣hof'' Epi∣stle to Lan∣gelot, p. 50.
• 2 Pet. 3.12.
• Zach. 4.14.
• Rev. 11.4.
• Mat. 25.6.
• 1 Cor. 11.7 Pro. 12.4.
• E••e. 1.14.
• Ps. 45.10.
• Gen. 34.1.
• Ps. 45.13.
• Songs 1.13.
• Judg. 5.30.
• Hab. 1.14.
• Song. 4.12.
• Ps. 45.10, 11.