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awayK; that even they that are secure from danger shall perish. How much more might I, who was in the bed of death, die! But thou hast not so dealt with me. As they brought out sick persons in beds, that thy servant Peter's shadow might over-shadow them", thou hast, O my God, over-shadowed me, refreshed me; but when wilt thou do more? When wilt thou do all? When wilt thou speak in thy loud voice? When wilt thou bid me take up my bed and walkw? As my bed is my affections, when shall I bear them so as to subdue them? As my bed is my afflictions, when shall I bear them so as not to murmur at them? When shall I take up my bed and walk? Not lie down upon it, as it is my pleasure, not sink under it, as it is my correction? But O my God, my God, the God of all flesh, and of all spirit, to let me be content with that in my fainting spirit, which thou declarest in this decayed flesh, that as this body is content to sit still, that it may learn to stand, and to learn by standing to walk, and by walking to travel, so my soul, by obeying this thy voice of rising, may by a farther and farther growth of thy grace proceed so, and be so established, as may remove all suspicions, all jealousies between thee and me, and may speak and hear in such a voice, as that still I may be acceptable to thee, and satisfied from thee.

XXI. PRAYER.

O ETERNAL and most gracious God, who hast made little things to signify great, and conveyed the infinite merits of thy Son in the water of baptism, and in the bread and wine of thy other sacrament, unto us, receive the sacrifice of my humble thanks, that thou hast not only afforded me the ability to rise out of this bed of weariness and discomfort, but hast also ,6 Amos, iii. 12. "Acts, T. IS. ie Mark, ix. 6.

made this bodily rising, by thy grace, an earnest of a second resurrection from sin, and of a third, to everlasting glory. Thy Son himself, always infinite in himself, and incapable of addition, was yet pleased to grow in the Virgin's womb, and to grow in stature, in the sight of men. Thy good purposes upon me, I know, have their determination and perfection in thy holy will upon me ; there thy grace is, and there I am altogether; but manifest them so unto me, in thy seasons, and in thy measures and degrees, that I may not only have that comfort of knowing thee to be infinitely good, but that also of finding thee to be every day better and better to me; and that as thou gavest Saint Paul the messenger of Satan, to humble him so for my humiliation, thou mayst give me thyself in this knowledge, that what grace soever thou afford me to-day, yet I should perish to-morrow if I had not had to-morrow's grace too. Therefore I beg of thee my daily bread; and as thou gavest me the bread of sorrow for many days, and since the bread of hope for some, and this day theiread of possessing, in rising by that strength, which thou the God of all strength hast infused into me, so, O Lord, continue to me the bread of life: the spiritual bread of life, in a faithful assurance in thee; the sacramental bread of life, in a worthy receiving of thee; and the more real bread of life, in an everlasting union to thee. I know, O Lord, that when thou hast created angels, and they saw thee produce fowl, and fish, and beasts, and worms, they did not importune thee, and say, Shall we have no better creatures than these, no better companions than these? but stayed thy leisure, and then had man delivered over to them, not much inferior in nature to themselves. No more do I, O God, now that by thy first mercy I am able to rise, importune thee for present confirmation of health; nor now, that by thy mercy I am brought to see that thy correction hath wrought medicinally upon me, presume I upon that spiritual strength I have; but as I acknowledge that my bodily strength is subject to every puff of wind, so is my spiritual strength to every blast of vanity. Keep me therefore still, O my gracious God, in such a proportion of both strengths, as I may still have something to thank thee for, which I have received, and still something to pray for, and ask at thy hand.

XXII. SiT MORBI FOMES TIBI CURA.

The Physicians consider the Root and Occasion, the Embers, and Coals, and Fuel of the Disease, and seek to purge or correct that.

XXII. MEDITATION.

HOW ruinous a farm hath man taken, in taking himself I How ready is the house every day to fall down, and how is all the ground overspread with weeds, all the body with diseases; where not only every turf, but every stone bears weeds; not only every muscle of the flesh, but every bone of the body hath some infirmity; every little flint upon the face of this soil hath some infectious weed, every tooth in our head such a pain as a constant man is afraid of, and yet ashamed of that fear of that sense of the pain. How dear, and how often a rent doth man pay for his farm! He pays twice a day, in double meals, and how little time he hath to raise his rent! How many holidays to call him from his labour! Every day is half holiday, half spent in sleep. What reparations, and subsidies, and contributions he is put to, besides his rent! What medicines besides his diet; and what inmates he is fain to take in, besides his own family; what infectious diseases from other men! Adam might have had Paradise for dressing and keeping it; and then his rent was not improved to such a labour as would have made his brow sweat; and yet he gave it over: how far greater a rent do we pay for this farm, this body, who pay ourselves, who pay the farm itself, and cannot live upon it! Neither is our labour at an end when we have cut down some weed as soon as it sprung up, corrected some violent and dangerous accident of a disease which would have destroyed speedily, nor when we have pulled up that weed from the very root, recovered entirely and soundly from that particular disease; but the whole ground is of an ill nature, the whole soil ill disposed; there are inclinations, there is a propenseness to diseases in the body, out of which, without any other disorder, diseases will grow, and so we are put to a continual labour upon this farm, to a continual study of the whole complexion and constitution of our body. In the distempers and diseases of soils, sourness, dryness, weeping, any kind of barrenness, the remedy and the physic is, for a great part, sometimes in themselves; sometimes the very situation relieves them; the hanger of a hill will purge and vent his own malignant moisture, and the burning of the upper turf of some ground (as health from cauterizing) puts a new and a vigorous youth into that soil, and there rises a kind of phoenix out of the ashes, a fruitfulness out of that which was barren before, and by that which is the barrenest of all, ashes. And where the ground cannot give itself physic, yet if receives physic from other grounds, from other soils, which are not the worse for having contributed that help to them from marl in other hills, or from slimy sand in other shores; grounds help themselves, or hurt not other grounds from whence they receive help. But I have taken a farm at this

hard rent, and upon those heavy covenants, that it can afford itself no help (no part of my body, if it were cut off, would cure another part; in some cases it might preserve a sound part, but in no case recover an infected); and if my body may have any physic, any medicine from another body, one man from the flesh of another man (as by mummy, or any such composition), it must be from a man that is dead, and not as in other soils, which are never the worse for contributing their marl or their fat slime to my ground. There is nothing in the same man to help man, nothing in mankind to help one another (in this sort, by way of physic), but that he who ministers the help is in as ill case as he that receives it would have been if he had not had it; for he from whose body the physic comes is dead. When therefore I took this farm, undertook this body, I undertook to drain not a marsh but a moat, where there was, not water mingled to offend, but all was water; I undertook to perfume dung, where*o one part but all was equally unsavoury; I undertook to make such a thing wholesome, as was not poison by any manifest quality, intense heat or cold, but poison in the whole substance, and in the specific form of it. To cure the sharp accidents of diseases is a great work; to cure the disease itself is a greater ; but to cure the body, the root, the occasion of diseases, is a work reserved for the great physician, which he doth never any other way but by glorifying these bodies in the next world.

XXII. EXPOSTULATION.

MY God, my God, what am I put to when I am put to consider and put off the root, the fuel, the occasion of my sickness? What Hippocrates, what Galen, could show me that in my body? It lies deeper than so, it lies in my soul; and deeper than so, for we

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