it off to the last, to have my oil to buy, when I am to burn it. But let me so dispose of myself, that when I am to die, I may have nothing to do but to die.

SCRIPTURE OBSERVATIONS.

LORD, I find that Ezekiel is in his Prophecies styled ninety times, and more, by this appellation, Son of man; and surely not once oftener than there was need for. For he had more visions than any one (not to say than all) of the prophets of his time. It was necessary, therefore, that his mortal extraction should often be sounded in his ears, Son of man, lest his frequent conversing with visions might make him mistake himself to be some angel. Amongst other revelations it was therefore needful to reveal him to himself, Son of man, lest seeing many visions might have made him blind to spiritual pride. Lord, as thou increasest thy graces in me, and favours on me, so with them daily increase in my soul the monitors and remembrancers of my mortality. So shall my soul be kept in a good temper, and humble deportment towards thee.

LORD, I read how Jacob (then only accompanied with his staff) vowed at Bethel, that if thou gavest him but bread and raiment, he would make that place thy house. After his return, the condition on thy side was over-performed, but the obligation on his part wholly neglected: for when thou hadst made his staff to swell, and to break into two bands, he, after his return, turned purchaser, bought a field in Shalem, intending there to set up his rest. But thou art pleased to

be his remembrancer in a new vision, and to spur him afresh, who tired in his promise. Arise, go to Bethel and make there an altar, etc. Lord, if rich Jacob forgot what poor Jacob did promise, no wonder, if I be bountiful to offer thee in my affliction what I am niggardly to perform in my prosperity. But O! take not advantage of the forfeitures, but be pleased to demand payment once again. Pinch me into the remembrance of my promises, that so I may reinforce my old vows with new resolutions.

LORD, when in my daily service I read David's Psalms, give me to alter the accent of my soul, according to their several subjects. In such psalms, wherein he confesseth his sins, or requesteth thy pardon, or praiseth for former, or prayeth for future favours, in all these give me to raise my soul to as high a pitch as may be. But when I come to such psalms wherein he curseth his enemies, O there let me bring my soul down to a lower note. For those words were made only to fit David's mouth. I have the like breath, but not the same spirit to pronounce them. Nor let me flatter myself, that it is lawful for me, with David, to curse thine enemies, let my deceitful heart entitle all mine enemies to be thine, and so what was religion in David prove malice in me, whilst I act revenge under the pretence of piety.

LORD, I read at the transfiguration that Peter, James, and John were admitted to behold Christ; but Andrew was excluded. So again at the reviving of the daughter of the ruler of the synagogue, these three were let in, and Andrew shut

out.

Lastly, in the agony the aforesaid three

were called to be witnesses thereof, and still Andrew left behind. Yet he was Peter's brother, and a good man, and an apostle; why did not Christ take the two pair of brothers? was it not pity to part them? But methinks I seem more offended thereat than Andrew himself was, whom I find to express no discontent, being pleased to be accounted a loyal subject for the general, though he was no favourite in these particulars. Give me to be pleased in myself, and thankful to thee, for what I am, though I be not equal to others in personal perfections. For such peculiar privileges are courtesies from thee when given, and no injuries to us when denied.

LORD, I read of my Saviour, that when he was in the wilderness, then the devil leaveth him, and behold angels came and ministered unto him. A great change in a little time. No twilight betwixt night and day. No purgatory condition betwixt hell and heaven, but instantly, when out devil, in angel. Such is the case of every solitary soul. It will make company for itself. A musing mind will not stand neuter a minute, but presently side with legions of good or bad thoughts. Grant, therefore, that my soul, which ever will have some, may never have bad company.

LORD, the apostle saith to the Corinthians, God will not suffer you to be tempted above what you are able. But how comes he to contradict himself by his own confession in his next epistle? Where, speaking of his own sickness, he saith, we were pressed out of measure above strength. Perchance this will be expounded by propounding another riddle of the same apostle's: who, prais

ing Abraham, saith, that against hope he believed in hope, That is, against carnal hope he believed in spiritual hope. So the same wedge will serve to cleave the former difficulty. Paul was pressed above his human, not above his heavenly strength. Grant, Lord, that I may not mangle or dismember thy word, but study it entirely, comparing one place with another. For diamonds only can cut diamonds, and no such comments on the scripture as the scripture.

LORD, I read that when my Saviour dispossessed the man's son of a devil, he enjoined the evil spirit to come out of him, and enter no more into him. But I find that when my Saviour himself was tempted of Satan, the devil departed from him for a season. Retreating, as it seems, with mind to return. How came it to pass, Lord, that he who expelled him finally out of others, did not propel him so from himself? Sure it does not follow, that because he did not, he could not do it. Or that he was less able to help himself, because he was more charitable to relieve others. No; I see my Saviour was pleased to show himself a God in other men's matters, and but a man in such cases wherein he himself was concerned. Being contented still to be tempted by Satan, that his sufferings for us might cause our conquering through him.

A SIBYL.

A SIBYL came to Tarquinius Superbus king of Rome, and offered to sell unto him three tomes of her Oracles: but he, counting the price too high, refused to buy them. Away she went and

burnt one tome of them. Returning, she asked him whether he would buy the two remaining at the same rate: he refused again, counting her little better than frantic. Thereupon she burns the second tome; and peremptorily asked him, whether he would give the sum demanded for all the three, for the one tome remaining; otherwise, she would burn that also, and he would dearly repent it. Tarquin, admiring at her constant resolution, and conceiving some extraordinary worth contained therein, gave her her demand. There are

three volumes of man's time; youth, man's estate, and old age; and ministers advise them to redeem this time. But men conceive the rate they must give to be unreasonable, because it will cost them the renouncing of their carnal delights. Hereupon one-third part of their life (youth) is consumed in the fire of wantonness. Again, ministers counsel men to redeem the remaining volumes of their life. They are but derided at for their pains. And man's estate is also cast away in the smoke of vanity. But preachers ought to press peremptorily on old people, to redeem, now or never, the last volume of their life. Here is the difference the sibyl still demanded but the same rate for the remaining book; but aged folk (because of their custom in sinning) will find it harder and dearer to redeem this, the last volume, than if they had been chapmen for all three at the first.

JOHN KING OF FRANCE.

WHEN John king of France had communicated the order of the knighthood of the star to some of his guard, men of mean birth and extraction,