1.

IN Meditation, those, which begin heauenly thoughts, & prosecute them not, are like those, which kindle a fire vnder greene wood, and leaue it, so soone as it but be­gins to flame: leesing the hope of a good be­ginning, for want of [...]econding [Page 2] it with a sutable proceeding: when I set my self to meditate, I wil not giue ouer, till I come to an issue. It hath beene said by some, that the be­ginning is as much as the midst; yea, more thē all: but I say, the ending is more thē y ^e beginning.

2 There is nothing (but Man) that respecteth greatnes: Not God, not Nature, not Disease, not Death, not Iudgement: Not God, hee is no ac­cepter of persons: Not nature, we see the sonnes of Princes borne as na­ked, as the poorest; and [Page 3] the poore child as faire, wel-fauored strong, wit­ty, as the heire of nobles: Not disease, death, iudg­ment, they sicken a-like, die a-like, fare a-like after death: There is nothing (besides naturall men) of whō goodnes is not re­spected: I will honour greatnes in others, but for my self, I wil esteem a drā of goodnes, worth a whol world of greatnes.

3 As there is a foo­lish wisedome: so there Pro. [...]9 [...] 22 1, Cor. 120 [...] is a wise ign [...]rance, in not prying into Gods Arke: not inquiring i [...] ­to thinges not reuealed. [Page 4] I would faine know all that I need, and all that I may: I leaue Gods se­crets to himselfe. It is happy for me, that God makes me of his Court, though not of his Coū ­sell.

4.

As there is no vacuity in nature, no more is there spiritually: Euery vessell is full, if not of li­quor, yet of ayre; so is the hart of man: though (by nature) it is empty of Math. 23. 28. grace, yet it is full of hy­pocrisie and iniquitie. Now, as it filleth with grace, so it is emptied of [Page 5] his euill qualities. As in a vessell, so much wa­ter as goes in, so much ayre goes out: but mans heart is a narrow-mou­thed vessell, and receiues grace but by drops; and therefore askes a long time to emptie and fill. Now, as there be diffe­rences in degrees, and one hart is neerer to ful­nes then an other: so, the best vessell is not quite full, while it is in the bo­die, because there are stil remainders of corrupti­on: I wil neither be con­tent with that measure of grace I haue, nor impatient [Page 6] of Gods delay: But euery day I wil ende­uor to haue one drop ad­ded to the rest, so my last day shal fill vp my vessell to the brim.

5

Satan would seeme to be mannerly & reasona­ble, making, as i [...] he wold be cōtent with one halfe of the hart, wheras God challengeth all or none: as (indeed) he hath most reason to claime all, that made all: But this is no­thing, but a craftie fetch of Satan, for he knowes, that if he haue any part, God wil haue none; so, [Page 7] the whole falleth to his share alone. My heart (when it is both whole, & at the best) is but a strait & vnwoorthy lodging for God; if it were bigger & better [...] I would rescrue it all for him. Sathan may look in at my doores by a temptation, but he shal not haue so much as one chamber-room setapart, for him to soiourne in.

6

I see, that in naturall motions, the neerer a­nie thing comes to his end, the swifter it moo­ueth. I haue seene great riuers, which at their [Page 8] first rising out of some hills side, might be co­uered with a bushell, which, after many miles, fill a very broad channel; & drawing neere to the Sea, doo euen make a little Sea in their owne bankes: So, the wind at the first rising, as a little vapour from the cranies of the earth, and passing forward about the earth, the further it goes, the more blustring and vio­lent it waxeth; a Christi­ans motion (after he is regenerate) is made na­turall to God-ward; and therefore, the neerer he [Page 9] comes to Heauen, the more zealous hee is. A good man must be like the Sunne; not like Eze­chias Sunne, that went backward, nor like Iosu­ahs Sunne, that stood stil, but Dauids Sunne, that (like a Bride-groome) comes out of his cham­ber; and as a Champion reioyceth to runn [...] his race: only, herein is the difference, that when he comes to his high noon, he declineth not. How euer therefore, the mind (in her naturall faculties) followes the tempera­ture of the body, yet in [Page 10] these supernatural things shee quite crosses it, for with the coldest com­plexion of age, is ioyned in those that are truly re­ligious, the feruentest zeale and affection to good thinges: which is therfore the more reue­renced, and better ac­knowledged, because it cannot be ascribed to the hot spirits of youth. The deuil himselfe deui­sed that olde slaunder of [...]arly holines; A young Saint, an olde Deuill: sometimes young De­uils haue prooued olde Saints; neuer the contrary; [Page 11] but true Saints in youth, doo alwayes prooue Angels in their age. I will striue to bee euer good, but if I should not finde my selfe best at last, I should feare I was neuer good at all.

7

Consent hartneth sin, which a little dislike would haue daunted at first; As wee say, there would be no theeues, if no receiuers: so would there not be so many o­pen mouthes to detract and slaunder, if there were not as many open [Page 12] eares to entertain them. If I cannot stoppe other mens mouthes frō spea­king ill [...] I wil either open my mouth to reproue it, or els I will stop mine eares from hearing it; & let him see in my face, that hee hath no roome in my heart.

8

I haue oft wondred howe fishes can retaine their fresh taste, and yet liue in salt waters; since I see that euery other thing participates of the nature of the place, wherein it abides: so, the waters passing through [Page 13] the chānels of the earth, varie their sauour with the ve [...]nes of soyle, through vvhich they slide: So, brute creatures transported frō one Re­gion to another, alter their former qualitie, & degenerate by little and little. The like daunger haue I seene in the man­ners of men, conuersing with euill companions, in corrupt places: For, besides that, it blemish­eth our reputation, and makes vs thought ill, though wee be good; it breedes in vs an insensi­ble declination to ill; [Page 14] and works in vs, if not an approbation, yet a lesse dislike of those sinnes, to which, our eares & eyes are so continually inu­red. I may haue a bad acquaintance, I will ne­uer haue a wicked com­panion.

9

Expectation in a weake minde, makes an euill, greater; and a good, lesse: but in a resolued minde, it digests an euill, before it come, and makes a future good, long before, present. I will expect the woorst, because it may come [Page 15] the best, because I know it will come.

10

Some promise what they cannot doo, as Sa­than to Christ; some, what they could, but meane not to doo, as the Sonnes of Iacob to the Shechemites: some, what they meant for the time, and after retrayt, as Laban to Iacob; some, what they doo also giue, but vnwillingly, as H [...] ­rod; some, what they willingly giue, and af­ter repent them, as Ioshu [...] to the Gibeonites. So great distrust is there in [Page 16] man, whether from his impotence or faithles­nes [...] as in other things, so in this, I see God is not like man: but what euer hee promises, hee ap­prooues himselfe most faithfull, both in his abi­litie and performances: I will therfore euer trust God on his bare word, euen with hope, besides hope, aboue hope, a­gainst hope: and on­wards, I will rely on him for small matters of this life: for how shal I hope to trust him in impossi­bilities, if I may not in likelihoods? how shall [Page 17] I depend on him, for rai­sing my body from dust, and sauing my soule; if I mistrust him for a crust of bread, towards my preseruation.

11

If the world would make me his Minion [...] he could giue me but what he hath: and what hath he to giue? but a smoake of honour, a shadow of riches, a sound of plea­sures, a blast of fame; which, when I haue had in the best measure; I may be worse; I cannot be better: I can liue no whit longer, no whit [Page 18] merrier, no whit happi­er. If he professe to hate me, what can he doe but disgrace me in my name, impouerish mee in my state, afflict me in my bo­dy? in al which, it is easie, not to be euer the more miserable: I haue beene too long beguiled with the vaine semblances of it: Now hence-forth ac­counting my selfe borne to a better world, I will in an holy loftines, beare my self as one too good to be enamoured of the best pleasures, to be daū ­ted with the greatest mi­series of this life.

12

I see there is no man so happy, as to haue all thinges, and no man so miserable, as not to haue some; Why should I looke for a better condi­tion, then all others? If I haue some-what, and that of the best thinges, I will in thankfulnes en­ioy them, and want the rest with content­ment.

13

Cōstraint makes an ea­sie thing toilesom, wher­as againe, loue makes the greatest toile, pleasant: How many miles do we [Page 20] ride & run, to see one sil­ly beast follow another, with pleasure: which, if wee were commaunded to measure vppon the charge of a superiour, we should complaine of wearines. I see the folly of the most men, that make their liues misera­ble, and their actions te­dious, for want of loue to that, they must doo: I will first labour to [...]ettle in my heart a good affe­ction to heauēly things; so, Lord, thy yoake shall be easie, and thy burden light.

14

[Page 21] I am a stranger euen at home, therefore if the doggs of the world bark at me, I neither care, no [...] wonder.

15

It is the greatest mad­nes in the world, to bee an hypocrite in religi­ous profession: Men hate thee, because thou art a Christian, so much as in appearance: God hates thee double, because thou art but in appea­race: so, while thou hast the hatred of both, thou hast no comfort in thy selfe: Yet if thou wilt not bee good, as thou seemest; [Page 22] I hold it better to seeme ill as thou art: An open wicked man doth much hurt with notori­oussinnes, but an hypo­crite doth at last more shame goodnes, by see­ming good; I had ra­ther be an open wicked man, then an hypocrite, but I had rather bee no man, then eyther of them.

16

VVhen I cast downe mine eyes vppon my wants, vpon my sinnes, vpon my miseries; mee thinkes no man should [Page 23] be woorse, no man so ill as I; my meanes so many, so force-able, and almost violent; my progresse so small, and insensible; my corrup­tions so strong, my in­firmities so frequent, and remedilesse; my bodie so vnaunswera­b [...]e to my minde. But when I looke vp to the blesinges that GOD hath enricht mee with all, mee thinkes I should soone be [...] induced to thinke none more hap­pie then my selfe: God is my friend, and my Father: the world not [Page 24] my Master, but my slaue: I haue frends, not many, but so tryed, that I dare trust them. An estate not superfluous, not needy: yet neerer to defect, then abundance: A calling, if despised of men, yet ho­nourable with God: A body not so strong, as to admit securitie, but often checking mee in occasi­on of pleasure: nor yet so weake, as to afflict me continually: A mind not so furnished with know­ledge, that I may boast of it; nor yet so naked, that I should despaire of obtayning it: My miseries [Page 25] afford me ioy, mine enemies aduantage; my account is cast vp for a­nother world: And if thou thinke, I haue said too much good of my selfe, either I am thus, or I would be.

17

The worldlings life is (of all other) most discō ­fortable, for that which is his God, doth not al­way fauour him, that which should bee, ne­uer.

18

There are three mes­sengers of death: Casu­alty, Sicknes, Age: The [Page 26] two first are doubtfull, since many haue reco­uered them both; the last is certaine: The two first are suddaine, the last leasurely and deli­berate: As for all men vpon so many sum­mons, so, especially for an old man, it is a shame to bee vnprepared for death: For, where o­ther see they may die, hee sees hee must die. I was long a-gone olde enough to dye, but if I liue till age, I will thinke my selfe too olde to liue longer.

19

[Page 27] I will not care what I haue, whether much or litt [...]e [...] If little, my account shall bee the lesse; If more, I shall doo the more good, and re­ceiue the more glory.

20

I care not for anie companion, but such as may teach mee some­what, or learne some­what of me. Both these shall much pleasure me; one as an agent, the o­ther as an subiect to worke vpon, neither knowe I whether more; for though it be an ex­cellent thing to learne, [Page 28] yet I learne but to teach others.

21

If earth (that is proui­ded for mortality, and is possessed by the Makers enemies) haue so much pleasure in it; that Wor [...]dlinges thinke it woorth the account of their heauen: such a Sun to enlighten it, such an heauen to wall it about, such sweet fruits and flo­wers to adorne it, such variety of creatures, for the commodious vse of it: What must heauen needes be, that is proui­ded for God himselfe, & [Page 29] his friends: How can it be lesse in woorth, then God is aboue his crea­tures, and Gods friends better, then his enemies. I will not onely be con­tent, but desirous to bee disso [...]ued.

22

It is commonly s [...]ene, that boldnes puts men forth before their time, before their abilitie. Wherein, we haue seene many y ^t (like Lapwings, and Partridges) haue runne away with some part of their shel on their heads: Whence it fol­lowes, that as they began [Page 30] boldly, so they pro­ceede vnprofitably, and conclude not without shame: I would rather bee haled by force of o­thers to great duties, thē rush vpon them vnbid­den: It were better a man shou [...]d want work, then that great worke [...] should want a manne aunswerable to theyr weight.

23

I will vse my friends, as Moses did his rodd; While it was a rodd, he helde it familiarly in his hand; when once a Serpent, [Page 31] hee ranne away from it.

24

I haue seldome seene much o [...]tentation; and much learning met to­gether: The Sunne ri­sing and declining, makes long shadowes, at mid-day when hee is at highest, none at all: Besides, that skill when it is too much showne, looses the grace, as fresh-coloured wares, if they bee often opened, leese their brightnesse, and are soyled with much handling: I had ra­ther, applaude my [Page 32] selfe for hauing much, that I showe not: then that others should ap­p [...]a [...]d mee, for showing more, then I haue.

25

An ambitious man is the greatest enemie to himselfe, of any in the world besides. For hee still tormentes himselfe with hopes, and desires [...] and cares, which hee might auoid, if he would remit of the height of his thoughts; and liue [...]ietly. My onely ambi­tion shall bee to bee in Gods fauour on earth, & to be a Saint in heauen.

26

There was neuer good thing easily comne by: The heathen man could say, God sels knowledge for sweat, and so, he doth honour for ieopardie: Neuer anie man hath got either wealth, or learning with ease [...] Ther­fore, the greatest good must needs be most diffi­cult. How shall I hope to get Christ, if I take no paines for him; and if in all other thinges the dif­ficultie of obtayning, whets the mind so much the more to seeke, why should it in this alone [Page 34] daunt mee, I will not care what I doo, what I suffer, s [...] I may winne Christ; If men can en­dure such cutting, such lancing, searing of their bodies, to protract a mi­serable life, yet a while longer; what pain shou [...]d I refuse for eternity?

27

I [...] I die; the world shal misse mee but a little, I shall misse it lesse; Not it mee, because it hath such store of better men; Not I it, because it hath so much ill, & I shal haue so much happines.

28

[Page 35] Two thinges make a man set by, Dignitie and Desert, amongst fooles the first without the se­cond is sufficient: A­mongst wise men, the second without the first; Let mee deserue well, though I be not aduaun­ced. The Conscience of my woorth, shall cheere me more in others con­tempt, then the appro­bation of others can cō ­fort me [...] against the secret checke of my owne vn­worthines.

29

The best qualities do so cleaue to their subiects, [Page 36] that they cannot be cō ­municated to others: For, where patrimonie, & vulgar acc [...]unt of ho­nour, follow the blood in many generations, vertue is not traduced in propagation, nor lear­ning bequeathed by our will to our heires: least the giuers shou [...]d waxe proud, and the receiuers negligent: I wil account nothing my owne, but what I haue gotten; nor that my owne, because it is more of gift then desert.

30

Then onely is the [Page 37] Church most happy, when Truth and Peace kisse each other; and thē miserable, when either of them balke the way, or when they meete and kisse not: For truth with­out peace is turbulent; and peace without truth is secure iniustice; thogh I loue peace well, yet I loue mayne truthes bet­ter; and though I loue all truthes well, yet I had rather conceale a small truth, then disturbe a cō ­mon Peace.

31

An in-discreete good action, is little better thē [Page 38] a discreet mischiefe, for in this, the doer wrongs onely the patient: but in that other, the wrong is done to y ^e good action; for both it makes a good thing odious (as many good tales are mar'd in telling) & besides, it pre­iudice [...] a future oportu­nity: I wil rather let passe a good gale of wind; and stay still on y ^e shore, then launch forth, whē I know the wind wil be cōtrary.

32

The world teaches me, that it is madnes to leaue behinde mee those goods, that I may carrie [Page 39] with mee: Christianitie teaches mee that, what I charitably giue aliue, I carrie with me dead; and experience teaches me, that what I leaue behind I leese; I will carie that treasure with mee by gi­uing it, which the world­ling looseth by keeping it; so, while his corps shal carie nothing but a win­ding-cloath to his graue, I shal be richer vnder the earth, thē I was aboue it.

33

Euery worldling is an hypocrite, for while his face naturally lookes vp­ward to heauen, his hart [Page 40] grouels beneath on the earth; yet if I would ad­mit of any discord in the inward & outward parts; I would haue an heart, Coloss [...] 3 [...] 2 [...]that should looke vp to heauen, in an holy con­temp [...]ation of the things aboue, and a counte­nance cast downe to the earth in humiliation; this only dissimilitude is plea­sing to God.

34

The heart of man is a short word, a small sub­stance, yet great in capa­citie, yea, so infinite in desire, that the round Globe of the world cannot [Page 41] fill the three corners of it; when it desires more, and cries, Giue, Giue. I will set it ouer to that infinite good; where the more it hath, it may desire more, and see more to be desired; when it desires but what it needeth, my hands shal soone satisfie it; either of which, if it may cōtaine it, when it is without the body, much more may both of them fill it, while it is within.

35

With men it is a good rule to try first, and then to trust, with God it is [Page 42] contrary: I will first trust him as most wise, omni­potent, mercifull, and trie him afterwards: I know it is as impossible for him to deceiue me [...], as not to be.

36

As Christ was both a Lambe and a Lyon, so is euery Christian: A Lambe for patience in suffering, and inno­cence of life. A Lyon for boldnesse in his in­nocence: I would so or­der my courage and mildnesse, that I may bee neither Lyon-like in [Page 43] my conuersation, nor sleepish in the defence of a good cause.

37

The godly sowe in teares, reape in ioy: The seede [...]time is com­monly waterish, and louring: I will bee con­tent with a wet spring; so I may bee sure of a cleare and ioyfull har­uest.

38

Euerie man hath an Heauen and an Hell: Earth is the wicked mans Heauen, his Hell is to come; On the contra­rie, the godly haue their [Page 44] hell vpon earth, where they are vexed with ten­tations, and afflictions by Sathan and his com­plices; their heauen is a­boue in endlesse happi­nes; If it be ill with mee on earth, it is well my tormēt is so short, and so easie: I will not be so co­uetous, to hope for two heauens.

39

Man on his Death­bed hath a double pro­spect, which in his life­time the interposition of pleasure and miseries de­bard him from: The good man lookes vpward, [Page 45] and sees heauen o­pen with Steuen, and the glorious Angels readie to carie vp his soule. The wicked manne lookes downe-ward, and sees three terrible spectacles, Death, Iudgement, Hell, one beyond another; & all to be passed through by his soule: I maruell not, that the godly haue beene so cheerefull in Death, that those tor­ments, whose very sight hath ouercomne the be­holders, haue seemed ea­sie to them [...] I maruell not that a wicked man is so loath to heare of death, [Page 46] so deiected, when hee feeles sicknes, and so de­sperate, when hee feeles the pangues of death; nor that euerie Balaam would fain die the death of the righteous. Hence­forth, I will enuie none, but a good man; I will pitie nothing so much, as the prosperitie of the wicked.

40

Not to be afflicted, is a signe of weakenesse: For therefore God im­poses no more on mee, because hee sees I can beare no more: God will not make choyce of [Page 47] a weake Champion [...] when I am stronger, I will looke for more; And when I sustaine more, it shall more cō ­fort me, that God findes mee strong, then it shall grieue me, to be pressed with an heauy affliction.

41

That the wicked haue peace in themselues, is no wonder, they are as sure as Tentation can make them: No Prince makes Warre with his owne Subiects: The godly are still enemies: Therefore, they must look to be assaulted both [Page 48] by Stratagems and vio­lence: Nothing shall more ioy mee, then my inward vnquietnes. A iust warre is a thousand times more happy then an ill-cōditioned Peace.

42

Goodnes is so power­full, that it can make thinges simply euill (namely our sinns) good to vs; not good in na­ture, but good in the e­uent; good, when they are done, not good to be done: Sinne is so po­werfull, that it can turne the holiest Ordinances of God in it selfe: But [Page 49] heerein our sinnes goes be [...]ond our goodnes; that sin defiles a man or action otherwise good; but all the goodnes of the world cannot iustifie one sinne: As the holy [...]le [...]h in the skirt makes not the bread holy that touches it; but the vn­cleane touching an holy thing, defiles it. I will loath euery euill for it owne sake, I wil do good but not trust to it.

43

Fooles measure good actions by the euent af­ter they are done: Wise men before-hand by [Page 50] iudgement, vppon the rules of reason and faith: Let mee doo well, let God take charge of the successe, if it bee we [...]l ac­cepted, it is well. If not, my thanke is with God.

44

Hee was neuer good man, that amends not. For if hee were good, hee must needes desire to be better. Grace is so sweete, that who e­uer tastes of it, must needes long after more: and if hee desire it, hee will endeuour it, and if [Page 51] h [...]e doo but endeuour; GOD will crowne it with successe. Gods fa­milie admittes of no Dwarffes; which are vn­thriuing, and stand at a stay; but men of mea­s [...]res. What euer be­come of my body, or my estate; I will euer labour to finde some­what added to the sta­ture of my soule.

45

Pride is the most dangerous of all sinnes, for both it is most in­sinuatiue, hauing crept into HEAVEN, and [Page 52] Paradise; and most dan­gerous where it is: For where all other Tentati­ons are about euill, this alone is conuersant only about good things [...] and one dram of it poysons many measures of grace. I will not be more afraid of doing good things a­misse, then of beeing proud, when I haue per­formed them.

46

Not onely Commissi­on makes a sinne: A man is guilty of all those sins he hateth not. If I cannot auoyd all, yet I will hate all.

47

Preiudice is so great an enemie to truth, that it makes the minde vn­capable of it. In matters of faith, I will first lay a sure ground, and then beleeue, though I can­not argue: holding the conclusion in spight of the premises: but in o­ther lesse matters, I will not so fore-stall my mind with resolution, as that I will not be willing to be better informed. Nei­ther wil I say in my selfe [...] I will hold it, therefore it shall be truth; but, This is truth, therefore I will [Page 54] hold it: I will not striue for victorie, but for truth.

48

Drunkennes and Co­uetousnes doo much re­semble one another, for the more a man drinkes, the more hee thirsteth; and the more hee hath, still the more hee coue­teth: and for their ef­fects, besides other, both of them haue the power of transforming a man into a beast, and of all o­ther beasts, into a Swine. The former is euident to sense; the other, though more obscure, is no [Page 55] more q̄uestionable: the couetous man in two thinges plainely resem­bleth a Swine: That he cuer rootes in the earth, not so much as looking towards Heauen: That hee neuer doth good, till his death: In desi­ring, my rule shall bee necessitie of nature, or estate; in hauing, I will account that my good, which doth me good.

49

I acknowledge no Maister of Requests in Heauen but one, Christ my Mediatour: I know I cannot bee so happie, [Page 56] as not to neede him, nor so miserable, that hee should contemne mee: I will alwayes aske; and that of none, but where I am sure to speede, but where there is so much store, that when I haue had the most, I shall leaue no lesse behind; Though numberlesse drops be in the Sea, yet if one be ta­ken out of it, hath so much the lesse, though insensibly; but God, be­cause hee is infinite, can admit of no diminution: Therefore are men nig­gardly, because the more they giue, the lesse they [Page 57] haue: but thou, Lord, maist giue what thou wilt, without abatement of thy store: Good pray­ers neuer came weeping home; I am sure I shall receiue either what I aske, or what I should aske.

50

I see that a fit Bootie many times makes a thiese, and many would be proud, if they had but the common causes of their neighbours: I ac­count this none of the least fauours of GOD, That the world goes no better forward with me; [Page 58] for I feare, if my estate were better to y ^e world, it might bee woorse to God. As it is an happie necessitie that inforces to good, so is that next happy, that hinders from euill.

51

It is the basest loue of all others that is for a benefit; for heerein wee loue not another, so much as our selues: Though there were no Heauen, O Lord, I would loue thee: Now there is one, I wi [...]l e­steeme it, I will desire [Page 59] it, yet still will loue thee for thy goodnesse sake; Thy selfe is reward e­nough, though thou broughtest no more.

52

I see men point the fielde, and desperatelie ieopard their lyues, as prodigall of their blood, in the reuenge of a dis­gracefu [...]l word against themselues, while they can be content to heare GOD pulled out of Heauen with blasphe­mie, and not feele so much as a rysing of theyr blood: Which [Page 60] argues our colde loue to God, and our ouer-ser­uent affection to our selues: In my owne wrongs, I will hold pati­ence laudable, but in Gods iniuries, impious.

53

It is an hard thing to speake well, but it is har­der to be well silent, so as it may bee free from su­spition of affectation, or [...]ullennes, or ignorance: Else loquasitie, and not silence, would be a note of wisedome. Heerein I will not care how little, but how well; Hee said well for this. Not that [Page 61] which is much, is we [...]l, but that which is well, is much.

54

There is nothing more odious, then fruitlesse olde age. Now, for that no Tree beares fruite in Autumne, vnlesse it blos­some in the spring; to the end that my age may be profitable, and laden with ripe fruit I will en­deuour, that my youth may be studious, & flou­red with the blossomes of learning and obserua­tion.

55

Reuenge commonly [Page 62] hurts both the offerer, and sufferer: as we see in the foolish Bee (though in a [...] other things com­mendable) yet heerein the patterne of fonde spightfulnesse; which in her anger inuenometh the flesh, and looseth hersting, and so liues a Drone euer after. I ac­count it the onely va­lour to remit a wrong, and will applaude it to my selfe, as right no­ble and Christian, that I might hurt, and will not.

56

Hee that liues well, [Page 63] cannot choose but die well; for if hee die sud­dainly, yet hee dies not vnpreparedly; if by lea­sure, the conscience of his well-led life, makes his death more comfor­table: But it is seldome seene, that hee which liues i [...], dy [...]th well, for the cōscience of his for­mer euils, his present paine, and the expecta­tion and feare of greater, so take vp his heart, that he cannot seek God; and now it is iust with God, not to be sought, or not to bee found, because hee sought to him in his [Page 64] life time, and was repul­sed: Whereas therfore, there are vsually two maine cares of good men, to liue well, & die well, I will haue but this one, To liue well.

57

With God there is no free-man, but his Ser­uant, though in the Gal­lies, no slaue, but the sin­ner, though in a Pallace, none noble, but the ver­tuous, if neuer so basely discended, none rich, but hee that possesseth God, euen in rags, none wise, but hee that is a foole to himselfe, and the world; [Page 65] none happy, bu [...] him whom the world pities: Let mee bee free, no­ble, rich, wise, happy to God; I passe not what I am to the world.

58

Whē the mouth prai­eth, man heareth; when the heart, God heareth; euerie good prayer knockes at Heauen for a blessing; but an impor­tunate prayer pierces it (thogh as hard as brasse) & makes way for it selfe, into the eares of the Al­mighty: and as it ascends lightly vp, caried with the winges of Faith, so it [Page 66] comes euer laden down againe vpon our heads: In my prayers, my thoughts shall not bee guided by my wordes; but my wordes shall fol­low my thoughts.

59

If that seruaunt were condemned for euill, that gaue God no more then his owne, which he had receiued, what shall become of them that rob God of his owne; If God gaine a little glory by mee, I shall gaine more by him: I will labour so to husband the stock that God hath [Page 67] left in my hands, that I may returne my soule better then I receiued it; and that hee may make it better then I returne it.

60

Heauen is compared to an hill, and therefore is figured by Olympus a­mong the Heathen, by mount Sion in GODS Booke: Hell contrari­wise to a Pit [...] The ascent to the one is hard there­fore, and the descent of the other easie and head­long: and so, as if wee once beginne to fall, the recouerie is most difficult: [Page 68] and not one of ma­nie stayes, till hee comes to the bottome, I will be content, to pant, and blow, and sweat, in clim­bing vp to Heauen; as contrarily, I will bee wa­rie of setting the first step downward towards the Pit: For as there is a I [...] ­cobs Ladder into heauen, so there are blind stayres that goe winding down into death, wherof each makes way for other; From the obiect, is ray­sed an ill suggestion, sug­gestion drawes on de­light, delight consent, consent endeuour, endeuour [Page 69] practise, practise custome, custome ex­cuse, excuse defence, de­fence obstinacie, obsti­nacie boasting of sinne, boasting a reprobate sence: I will watch ouer my wayes, and do thou, Lord, watch ouer mee, that I may auoyd the first degrees of sinne, and if those ouer-take my frail­tie, yet keepe mee that presumptuous sinns pre­uaile not ouer mee. Be­ginnings are with more ease and safety declined, when wee are free; then proceedings when wee haue begun.

61

It is fitter for youth to learne then teach, and for age to teach then learne; and yet fitter for an olde man to learne then bee ignorant; I know I shall neuer know so much, that I cannot learne more; and I hope I shall neuer liue so long, as till I bee too olde to learne.

62

I neuer loued those Salamanders, that ar [...] neuer well, but when they are in the fire of contention; I will ra­ther suffer a thousand [Page 71] wrongs, then offer one; I will suffer an hundreth, rather then returne one; I will suffer many, ere I will complaine of one [...] and endeuour to right it by contending; I haue euer found, that to striue with my superiour is fu­rious, with [...]y equall doubtfull, with my infe­riour, sordid & base, with any, full of vnquietnes.

63

The praise of a good speech stādeth in words & matter: Matter which is as a faire and well fea­tur'd body; Elegance of words, which is as a neat [Page 72] and well fashioned gar­ment; Good matter slub­bred vp in rude & care­lesse wordes, is made loathsome to the hearer, as a good body misha­pen with vnhandsome clothes: Elegance with­out soundnes, is no bet­ter then a nice vanitie: Although therefore the most hearers are like Bees, that goe all to the flowers; neuer regar­ding the good hearbes that are of as wholsome vse, as the other of faire shew; yet let my speech striue to bee profitable; plausible as it happens [...] [Page 73] Better the coate bee mi­shapen, then the body.

64

I see, that as black and white colours to y ^e eyes, so is the Vice and Ver­tue of others to the iudg­ment of men: Vice ga­thers the beames of the sight in one, that the eye may see it, and be intent vpon it. Vertue scatters them abroad, and there­fore hardly admits of a perfect apprehension: whence it comes to passe, that as iudgement is according to sence, we doo so soone espie, and so earnestly censure a [Page 74] man for one vice, let­ting passe many lauda­ble qualities vndiscer­ned, or at least vnac­knowledged; yea, wher­as euery man is once a foole, and dooth that perhaps in one fit of his folly, which hee shall at leasure repent of; as Noah in one houres drū ­kennes, vncouered those secrets which were hid sixe hundred yeeres be­fore; The world, is here­vpon readie to call in question all his former integritie, and to ex­clude him frō the hope of any future amendment. [Page 75] Since God hath giuen me two eyes; the one shall bee busied a­bout the present fault that I see, with a dete­sting commiseration, the other about the cō ­mendable qualities of the offender, not with­out an vnpartiall ap­probation of them: So shall I doo GOD no wrong, in robbing him of the glorie of his gifts, mixed with infirmities, nor yet in the meane time encourage Vice, while I doo distinctly re­serue for it a due portion of hatred.

65

God is aboue man, the brute creatures vnder him, he set in the midst: least he should be proud that he hath infinite cre­atures vnder him; that one is infinite degrees aboue him; I doo there­fore owe awe vnto God, mercy to the inferiour creatures; knowing that they are my fellowes, in respect of creation; whereas there is no pro­portion betwixt me and my Maker.

66

One saide, it is good to mure the mouth to [Page 77] speake well, for good speech is many times drawne into the affecti­on; But I would feare, that speaking well with­out feeling, were the next way to procure an habituall hypocri [...]i [...]: Let my good workes follow good affections, not goe before them, I wil there­fore speake as I thinke; but withall, I will labour to thinke well, and then I knowe I cannot but speake well.

67

When I consider my soule; I could be proude to thinke of how diuine [Page 78] a nature and qualitie it is; but when I cast downe mine eyes to my body, as the Swanne to her blacke legges; and see what loathsome matter issues from the mouth, nosthrils, eares, pores, and other passa­ges, and how most carri­on-like of all other cre­atures it is after death; I am iustlie ashamed, to thinke that so excel­lent a guest dwels but in a more cleanelie dung­hill.

68

Euerie worldling is a [Page 79] madd manne: for, be­sides, that hee preferres profite and pleasure to Vertue, the worlde to GOD, earth to Hea­uen, ti [...]e to eternitie; hee pampers the bodie, and starues the soule: Hee feedes one fowle an hundreth times, that it may feede him but once, and [...]eekes all Landes and Seas for dainties; not caring whether anie, or what repast, hee prouides for his soule: Hee cloathes the body with all rich ornaments, that it may bee as faire without, as [Page 80] it is filthy within; whiles his soule goes bare and naked; hauing not a ragg of knowledge to couer it: Yea, hee cares not to destroy [...]is soule to please the b [...]dy, when for the saluation of the soule, he wil not so much as holde the body short of the least pleasure. What is, if this be not a reasonable kind of mad­nes? Let mee enioy my soule no longer, then I preferre it to my body; Let mee haue a defor­med, leane, crooked, vn­healthfull, neglected bo­die; so that I may finde [Page 81] my soule; sound, strong, well furnished, well dis­posed both for earth and heauen.

69

Asa was sick but of his feet, farre from the hart, yet because he sought to the Phisitians, not to God; hee escaped not: Ezekiah was sicke to die, yet because he trusted to God, not to Phisitians, he was restored Meanes without GOD cannot helpe; GOD without meanes can and often doth: I will vse good meanes, not to rest in them.

70

A mans best monu­ment is his vertuous ac­tions, foolish is the hope ofimmortality, and fu­ture praise by the cost of a senceles [...]e stone; when the passenger shall one­ly say, heere lyes a faire stone and a filthie car­kasse: That onely can report thee rich, but for other prayses, thy selfe must build thy own mo­nument aliue; and write thy owne Epitaph in ho­nest and honorable acti­ons: which are so much more noble, then the o­ther, as liuing men are [Page 83] better then dead stones: Nay, I knowe not if the other bee not the way to worke a perpetuall succession of infamie: Whiles the censorious Reader, vpon occasion thereof, shall comment vpō thy bad life; Wher­as in this euerie mans heart is a Toombe, and euerie mannes tongue writes an Epitaph vpon the well behaued: Ey­ther I will procure mee such a Monument to bee remembred by, or else it is better to bee inglorious, then infa­mous.

71

The basest thinges are euer most plentifull; hi­storie and experience tel vs, that some kinde of Mouse breedeth 120. young ones in one nest, whereas the Lyon, or E­lephant beareth but one at once. I haue euer found, the least wit yeel­deth the most words: It is both the surest and wi­sest way, to speake little, and thinke more.

7 [...]

An euill man is clay to God, waxe to the Di­uell: God may stampe him into powder, or [Page 85] temper him a new, but none of his meanes can melt him. Contrariwise, a good man is Gods waxe, and Sathan clay, he relents at euery looke of God, but is not stirred at any temptation. I had rather bow, then breake to God; but for Sathan, or the world, I had ra­ther be broken in pieces with their violence, then suffer my selfe to be bo­wed vnto their obedi­ence.

73

It is an easie matter for a man to be carelesse of himselfe, & yet much [Page 86] easier to bee enamoured of himselfe: For if he be a Christian, whiles hee contemnes the worlde perfectly, it is hard for him to reserue a com­petent measure of loue to himselfe: If a world­ling, it is not possible but he must ouer-loue him­selfe. I will striue for the meane of both; and so hate y ^e world, that I may care for my selfe, and so care for my selfe, that I bee not in loue with the world.

74

I will hate populari­tie [Page 87] and ostentation, as euer daungerous, but most of all in Gods bu­sinesse: which who so affect, doo as ill spokes­men, who when they are sent to wooe for GOD, speake for themselues; I knowe howe daungerous it is to haue GOD my ri­uall.

75

Earth affords no sound contentment: for what is there vnder Heauen not troublesome, be­sides that which is called pleasure: and that in [Page 88] the end I finde most irk­some of all other.

76

God is euer with me, euer before me; I know hee cannot but ouer-see me alwayes, though my eyes bee helde that I see him not; yea, hee is still within mee, though I feele him not: Neither is there anie moment, that I can liue without God; Why doo I not therefore alwayes liue with him? Why do I not account all ho [...]res lost, wherin I enioy him not?

77

There is no man so [Page 89] happy as the Christian; When hee lookes vp in­to Heauen, hee thinkes, That is my home, the God that made it, and owes it, is my Father; The Angels more glori­ous in nature then my selfe are my attendants; mine enemies are my vassals: Yea, those things, which are the terriblest of all to the wicked, are most pleasant to him: When hee heares God thunder aboue his head, hee thinkes this is the voice of my Father; whē hee remembers the Tri­bunall of t [...]e last iudgement, [Page 90] he thinkes it is my Sauiour that sits in it; when death, he esteemes it but as the Angell set before Paradise; which with one blowe admits him to eternall ioy; and which is most of all, no­thing in earth or Hel can make him miserable: There is nothing in the world woorth enuying but a Christian.

78

As manne is a little world; so euery Chri­stian is a little Church within himselfe. As the Church therefore is [Page 91] sometimes in the wane through persecution, o­ther times in her full glorie and brightnesse: So let me expect my self somtimes drouping vn­der Tentations, and sad­lie hanging downe the head, for the want of the feeling of GODS presence; at other times carried with the full sayle of a resolute assu­rance to Heauen: Know­ing that as it is a Church at the weakest stay, so shall I in my greatest de­iection hold the child of God.

79

[Page 92] Tentations on the right hand, are more pe­rilous then those on the left; and destroy a thou­sand to the others tenne; As the Sunne more vsu­ally causeth the Trauai­ler to cast his cloak, then the wind: For those on the left hand miscarie men but two wayes, to distrust, and deniall of God; more rare sinnes: but the other, to all the rest, wherewith mens lyues are so commonly defiled: The spirit of Christians is like the English Iet, whereof we reade, that is fired with [Page 93] water, quenched with oy [...]e. And these two, prosperity and aduersity, are like heat and colde; the one gathers the po­wers of the soule toge­ther, and makes them a­bler to resist by vniting them, the other diffuses them, and by such sepa­ration makes them easi­er to conquer: I hold it therefore as praise wor­thy with God, for a man to contemne a profered honour, or pleasure for conscience sake, as on the rack not to denie his profession: When these are offred, I will not nibble [Page 94] at the bayte, that I bee not taken with the hooke.

80

GOD is Lord of my body also, and therefore challengeth as well re­uerent gesture, as inward deuotion: I will euer in my prayers, either stand as a Seruaunt before my Maister, or kneele as a Subi [...]ct to my Prince.

81

I haue not beene in others breasts; but for my owne part, I neuer tasted of ought, that might deserue the name [Page 95] of pleasure; And if I could, yet a thousand pleasures cannot coun­teruaile one torment, because the one may be exquisite, the other not without composition; and if not one torment, much lesse a thousand; and if not for a moment, much lesse for eternitie; and if not the torment of a part, much lesse of the whole; for if the paine but of a tooth bee so into lerable, what shal the racking of the whole body bee; and if of the body, what shall that be, which is primarilie of [Page 96] the soule. If there bee pleasures that I heare not of, I will be wary o [...] buy­ing them so ouer-deere.

82

As hypocrisie is a cō ­mon counterfet of all vertues, so there is no speciall vertue, which is not to the very life of it seemingly resembled by some speciall vice: So, deuotion is counterfai­ted by superstition, good thrist by niggardlinesse, charity with vaine-glo­rious pride: For as cha­ritie is bounteous to the poore, so is vaine-glory to the wealthy; as charity [Page 97] sustaines al for truth, so pride for a vain praise; both of them make a man curteous & affable: So the substance of eue­rie vertue is in the heart; which since it hath not a window made into it by the Creator of it; but is re [...]erued vnder lock and key for his owne view: I will iudge onely by ap­pearance: I had rather wrong my selfe by cre­dulity, then others by vniust censures & suspiti­ons.

83

Euerie man hath a kingdome within himselfe: [Page 98] Reason as the Prin­cesse dwels in the high­est & inwardest roome: The sences are the Gard and attendants on the Court; without whose ayde nothing is admit­ted into the Presence: The supreame faculties as will, memorie &c. ar [...] the Peeres: The out­ward parts and inward affections are the Com­mons: Violent Passi­ons are as Rebels to di­sturb the cōmon Peace. I would not bee a Stoick to haue no Passions; for that were to ouerthrow this inward gouernmēt, [Page 99] God hath erected in me; but a Christian, to order those I haue: and for that I see that as in com­motions, one mutinous person drawes on more, so in passions, that one m [...]kes way for the extre­mitic of another (as ex­cesse of loue causes ex­cesse of grie [...]e, vpon the losse of what we loued): I will doo as wise Prin­ces vse, to those they mis­doubt for faction, so holde them downe, and keepe them bare, that their very impotencie & remisnesse [...]hall affoorde me security.

84

I looke vpō the things of this life, as an owner, as a stranger: As an ow­ner in their right, as a stranger in their vse. I see that owning is but a cō ­ceit besides vsing: I can vse (as I lawful [...]y may) other mens commodi­ties as my owne; walke in their woods, looke on their faire houses, with as much pleasure as my owne. Yet againe, I will vse my owne, as if it were anothers, knowing that though I hold them by right, yet it is onely by Tenure at will.

85

There is none like to Luthers three Maist [...]rs. Prayer, Tentation, Medi­ta [...]ion: Tentation stirres vp holy meditation, me­ditatiō prepares to pray­er, & prayer makes pro­fit of [...]entation; and fet­cheth all diuine know­ledge from Heauen: O [...] others, I may learne the Theorie of Diuinitie, of [...]hese onely, the practise. Other Maisters teach me by rote, to speake Parot­like of heauenly things, these alone with feeling and vnderstanding.

86

[Page 102] Expectation is the greatest enemie both of doing well, and good acceptance of what is done I hold it the part of a wise man, to endeuor rather t [...]at Fame may follow him then goe be­fore him.

87

I see a number which with Shimei, whiles they seek their seruant, which is riches; loose theyr soules: No worldly thing shall draw mee without the gates, within which, God hath confined mee.

88

It is an hard thing for [Page 103] a man to find wearinesse in pleasure, while it [...]a­ [...]teth, or contentmen [...] in paine while hee is vnder it: after both (indeed) it is easie: y [...]t both of these must bee found in both; or else we shall be drun­ken with pleasures, and ouerwhelmed with sor­row: As those therefore which should eate some dish ouer deliciously sweete, allay it with tart sauce, that they may not be cloyed; and those that are to receiue bitter pils, y ^t they may not be anoy­ed with their vnpleasing [...]ast, role them in Sugar; [Page 104] so in all pleasures it is best to labour, not how to make them most de­lightful, but how to mo­derate them frō excesse; and in a [...]l sorrowes so to sett [...]e our hearts in true grounds of comfort, that wee may not care so much for being bemo­ned of others, as how to bee most contented in ourselues.

8 [...]

In wayes, we see Tra­uailers choose not the fairest and greenest, if it bee either crosse or con­trary, but the neerest, though mirie & vneuen: [Page 105] so in opinions, let mee follow not y ^e plausiblest, but the truest, though more perplexed.

90

Christian societie is like a bundle of stickes layde together, whereof one kind [...]es another: Solitary men haue few­est prouocations to euil, but againe fewest incita­tions to good: so much as doing good is better then not doing euill, will I account christian good fellowship better then an Eremitish & mel [...]n­cholike solitarines.

91

[Page 106] I had rather confesse my ignorance, thē falsly professe knowledge: It is no shame not to knowe all things; but it is a iust shame to ouer-reach in any thing.

62

Suddaine extremity is anotable triall of faith, or any other disposition of the soule: for as in a suddaine feare, the blood gathers to the heart, for garding of that part which is principal; so the powers of the soule cō ­bine thēselues in an hard exigent, that they may be easily iudged of: The [Page 107] faithfull (more suddainly then any casualty) can lift vp his heart to his stay in Heauen: Whereas the worldling standes ama­zed, and distraught with the euill, because he hath no refuge to fly vnto, for not beeing acquainted with God in his peace, how should he but haue him to seeke in his extre­mitie. When therefore some suddain stitch girds me in the side, like to be the messenger of death, or whē the sword of my enemy in an vnexpected assault threatēs my body, I will seriously note how [Page 108] I am affected [...] so the sud­dainest euill, as it shall not come vnlookt for, shall not goe away vn­thought of: If I finde my selfe courageous, and heauenly minded, I will reioyce in the truth of Gods graces in me, kno­wing that one dram of tryed faith, is woorth a whole pound of specula­tiue: and that which once stoode by me, will neuer faile me: If deiec­ted, and hartlesse, heerein I wil acknowledge cause of humiliation, and with all care and earnestnesse seeke to store my selfe against [Page 109] the dangers follo­wing.

93

The rules of ciuill po­licie, may wel be applied to the minde: as there­fore for a Prince, that he may haue good successe against either rebels or forraine enemies, it is a sure axiome, Diuide and rule: but when hee is once seated in the throne ouer loyall Subiects, Vnite and rule: So in the regiment of the soule, there must bee variance' set in the iudgement, & the conscience, and affe­ctions, that that what is [Page 110] amisse may bee subdu­ed; but when all parts brought to order, it is the only course to main­taine their peace; that all seeking to establish and helpe each other, the whole may prosper. Alwayes to be at warre, is desperate; alwayes at peace, secure, and ouer Epicure-like. I doo ac­count a secure peace, a iust occasion of this ci­uill dissension, in my selfe, and a true Chri­stian peace, the end of all my secret warres; which when I haue at­chieued, I shall raigne [Page 111] with comfort, and neuer will bee quiet, till I haue atchieued it.

94

I brought sinne e­nough with me into the world, to repent of all my life, though I should neuer actually sinne; and sinne enough actuallie euery day to sorrow for, though I had brought none with mee into the world: but laying both together, my time is ra­ther too short for my repentance: It were madnes in mee to spend my short life in iollity & [Page 112] pleasures, wherof I haue so small occasion, and neglect the oportunitie of my so iust sorrowe: especially since before I came into the world, I sinned; after I am gone out of the world, the contagion of my sinne past, shall adde to the guilt of it; yet in both these states I am vncapa­ble of repentance; I will doo that while I may, which when I haue neg­lected, is vnrecouera­ble.

95

Ambition is torment enough for an enemie, [Page 113] for it affordes as much discontentment in inioy­ing, [...]as in want, making men like poysoned Rats, which when they haue tasted of their bane, can­not rest till they drinke, and then can much lesse rest, till their death: It is better for mee to liue in the wise-mens stocks in a contented want, then in a fooles Paradise to vexe my selfe with wil [...]full vnquietnes.

96

It is not possible but a conceited man must be a foole: for that ouer­weening opinion, hee [Page 114] hath of himselfe, ex­cludes all oportunity of purchasing knowledge. Let a vessell be once full of neuer so base liquor, it will not giue roome to the costliest; but spilles beside what so euer is in­fused: the proude man, though hee be empty of good substance, yet he is full of conceite: Many men had proued wise, if they had not so thought themselues. I am emp­tie enough to receiue knowledge enough: Let mee thinke my selfe but so bare as I am, & more I neede not. O Lord, [Page 115] doo thou teach me how little, howe nothing I haue: and giue mee no more thē I know I want.

97

Euery man hath his turne of sorrow; where­by, some more, some lesse, all men are in their times miserable, I neuer yet could meet with the man that complayned not of somewhat. Be­fore sorrow come, I will prepare for it, when it is come, I will welcome it; when it goes, I will take but halfe a farewell of it, as still expecting his returne.

98

There be three things that follow an iniurie, so far as it concerneth our selues (for as the offence toucheth GOD, it is a­boue our reach:) re­uenge, censure, satisfac­tion; Which must bee remitted of the merciful man; Yet not all at all times: But reuenge al­wayes, leauing it to him that can, and will doo it; censure oft times; satis­faction sometimes; Hee that deceiues mee oft, though I must forgiue him, yet charity bindes mee not, not to censure [Page 117] him for vntrustie: and he that hath endammaged me much, cannot plead breach of charity in my seeking his restitution: I will so remit wrongs, as I may not encourage others to offer them: and so retayne them, as I may not induce God to retayne mine to him.

99

Garments that haue once one rent in them, are subiect to bee torne on euery nayle, and eue­ry brere; and glasses that are once crackt, are soon broken: such is a mans good name [...] once tainted [Page 118] with iust reproch: Next to the approbation of God, and the testimo­nie of my owne consci­ence, I will seeke for a good reputation with men [...] not by close carri­age concealing faultes, that they may not bee knowne to my shame, but auoyding all vices, that I may not deserue it: the efficacie of the agent is in the patient wel [...] dis­posed; It is hard for mee euer to doe good, vnlesse I be reputed good.

100

Many vegetable, and many brute creatures exceede [Page 119] man in length of age; which hath opened the mouthes of heathen Philosophers to accuse nature, as a step-mother to man: who hath giuen him y ^e least time to liue, that only could make vse of his time in getting knowledge: But heerein religion doth most mag­nifie God in his wisdom and iustice, teaching vs, that other creatures liue long, and perish to no­thing; only man recom­pēces the shortnes of his life, with eternity after it; that the sooner he dies wel, the sooner he coms to y ^e [Page 120] Perfectiō of knowledge: which he might in vaine seeke below; the sooner he dies ill, the lesse hurt hee doth with his know­ledge: There is great reason then, why man should liue long; grea­ter, why hee should die early: I will neu [...]r blame God for making me too soone happy, for chan­ging my ignorance for knowledge, my corrup­tion for immortality, my infirmities for perfecti­on [...] Come Lord lesus, come quickly.

2

I finde that all worldly things require a long la­bour in getting, and af­ [...]ord a short pleasure in enioying them. I wil not care much for what I haue, nothing for what I haue not.

3

I see naturall bodies for [...]ake their owne place and condition, for the pre [...]eruation of y ^e whole, but of all other crea­tures, man, and of all o­ther men, Christians, haue the least interest in themselues; I will liue as giuen to others, lent only [Page 129] to my selfe.

4

That which is said of the Elephant, that being guilty to his deformity, he cannot abide to look on his owne face in the water, but seeks [...]or trou­bled and muddy chan­nels, we see well morali­zed in men of euill con­science, who know their soules are so filthy, that they dare not so much as view them; but shift off all checkes of their for­mer iniquity, wit [...] vaine excuses of good [...]ellow­ship: Whence it is, that euery [...]inal reprehension [Page 130] so galles them, because it calles the eyes of the soule home to it selfe, & makes them see a glance of what they would not: So haue I seene a foo­lish and timerous pati­ent, which knowing his wound very deep, would not endure the Chirur­gian [...]o search it; Wher­on what can ensue, but a festering of the part, and a daunger of the whole body [...] so I haue seene manie prodigall wasters runne so farre in bookes, that they cannot abide to heare of a reckoning. It hath [Page 131] beene an olde and true Prouerbe, Oft and e­uen reckoninges make long friends. I will oft summe vp my estate with GOD, that I may knowe what I haue to expect, and aunswere for: Neither shall my score runne on so long with GOD, that I shall not knowe my debts, or feare an Audit, or de­spaire of payment.

5

I account this bo­die nothing but a close prison to my soule, and the earth a larger prison [Page 132] to my body. I may not breake prison, till I bee loosed by death, but I will leaue it not vnwil­lingly when I am loo­sed.

6

The common feares of the world are cause­lesse, and ill placed; no man feares to doo ill, e­uery man to suffer ill: wherein if we consider it well, wee shall finde that we feare our best frends; for my part, I haue lear­ned more of God and of my selfe in one weekes extremity, then all my whole lyues prosperity [Page 133] had taught mee before: And in reason and com­mon experience, pro­sperity vsually makes vs forget our death; aduer­sity on the other side makes vs neglect our life: Now if we measure both of these by their effects, forgetfulnes of death makes vs secure, neglect of this life makes vs carefull of a better; so much therefore as neg­lect of life is better then forgetfulnesse of death; and watchfulnes better then securitie, so much more beneficiall will I esteeme aduersitie then [Page 134] prosperity.

7

Euen griese it selfe is pleasant to the remem­brance, when it is once past, as ioy is, whiles it is present. I will not there­fore in my conceit make any so great difference betwixt ioy and griese; sith griese past is ioyfull, and long expectation of ioy is grieuous.

8

Euery sicknes is a lit­tle death, I will bee con­tent to die oft, that I may die once Well.

9

[Page 135] Ofte times those things which haue been sweete in opinion, haue prooued bitter in expe­rience; I will therefore euer suspende my reso­lute iudgement, vnti [...]l the tryall and euent, in the meane while I will feare the worst, & hope the best.

10

In all diuine and mor­rall good thinges, I would faine keepe that I haue, and get that I want; I doo not more loath all other couetous­nes, then I affect this: in [Page 136] all these thinges alone I professe neuer to haue e­nough: If I may encrease them, therfore either by labouring, or begging, or vsurie, I shall leaue no meanes vnattempted.

11

Some children are of that nature, that they are neuer well, but while the rod is ouer them: such am I to God: let him beate me, so hee amend me; let him take all away from me, so he giue me himselfe.

12

There must not bee one vniforme proceeding [Page 137] with all men in re­prehension: but that must varie according to the disposition of the re­prooued: I haue seene some men as thornes, which easily touched, hurt not; but if hard and vnwarily, fetch blood of the hand [...] others, as net­tles, which if they bee nicely handled, sting and pricke, but if hard and roughly pressed, are pul­led vp without harme: Before I take any man in hand, I will knowe whe­ther hee be a thorne or a nettle.

13

[Page 138] I wil account no sinne little, since there is not the least, but works out the death of the soule; It is all one, whether I bee drowned in the ebbe [...] shore, or in the midst of the deepe Sea.

14

It is a base thing to get goods to keep them: I see that GOD which onely is infinitely rich, holdeth nothing in his owne hands, but giues all to his creatures. But if we will needes lay vp; were should wee rather repose it, then in Christs treasurie: The poore [Page 137] mans hand is the treasu­rie of Christ: All my super [...]luitie shal be there hoorded vp, where I knowe it shall bee safely kept, and surely returned me.

15

The Schoole of God and Nature require two cōtrary manners of pro­ceeding: In the Schoole of Nature, we must con­ceiue, and then beleeue [...] In the Schoole of God, wee must first beleeue, and then wee shall con­ceiue: He that beleeues no more then hee con­ceiues, can neuer bee a [Page 140] Christian; nor hee a Philosopher that assents without reason. In Na­tures Schoole wee are taught to bolt out the truth by Logicall dis­course: God cannot en­dure a Logitian in his Schoole; hee is the best Scholler that reasons least, and assents most: In diuine things, what I may, I wil conceiue, the rest I wil beleeue and ad­mire. Not a curious head, but a credulous & plaine heart is accepted with God.

16

No worldly pleasure [Page 141] hath any absolute de­light in it, but as a Bee, hauing honey in the mouth, hath a sting in the tayle; Why am I so foolish to rest my heart vpon any of them; and not rather labour to a­spire to that one abso [...]lute good, in whom is nothing [...]auouring of griefe, nothing wanting to perfect happines.

17

A sharpe reproofe I account better then a smooth deceit; therefore when my friend checks me, I will respect it with thankfulnesse; when others [Page 142] flatter mee, I will suspect it, and rest in my owne censure of my selfe, who should bee more priuie, a [...]d lesse partiall to my owne de­seruings.

18

Extremitie distingui­sheth friends: worldlie pl [...]a [...]ures like Phisitians, giues vs ouer when once wee lie a dying, and yet the death-bed had most need of comforts: Christ Iesus standes by his in the pangues of death; and after death, at the barre of iudgement, not [Page 143] leauing them either in their bed, or graue: I will vse them therefore to my best aduantage, not trust them. But for thee (O my Lord) which in mercy and truth canst not faile mee, whom I haue found euer faithfull and present in all extre­mities; Kill me, yet will I trust in thee.

19

Wee haue heard of so manie thousand ge­nerations passed, and wee haue seene so many hundreths die within our knowledge, that I wōder [Page 144] any man can make ac­count to liue one day. I will die daily, it is not done before the [...]ime, which may bee done at all times.

20

Desire oft-times makes vs vnthankfull; for who hopes for that, hee hath not, vsually forgets that which he hath. I will not suffer my heart to roue after high or impossible hopes, least I should in the meane time con­temne present benefits.

21

In hoping well, in be­ing ill, & fearing worse, [Page 145] the life of man is wholly consumed. When I am ill, I will liue in hope of better, when well, in feare of worse, neither will I at any time hope without feare, least I should deceiue my selfe with too much confi­dence, wherein euill shal be so much more vnwel­come & intollerable, be­cause I looked for good; nor againe, feare with­out hope, least I should be ouer-much deiected; nor doo either of them without true contenta­tion.

22

[Page 146] What is man to the whole earth? what is earth to the Heauen? What is Heauen to his Maker? I will admire no­thing in it selfe, but all things in God, and God in all things.

23

There be three vsuall causes of ingratitude, vpon a benefit receiued, Enuie, Pride, Couetous­nesse: Enuie looking more at others benefits then our owne: Pride looking more at our selues, then the benefit; Couetousnesse looking more at what we would [Page 147] haue, then what wee haue. In good turnes I will neither respect the giuer, nor my selfe, nor the gift, nor others; but onely the intent and good will from whence it proceeded; so shall re­quite others great plea­sures with equall good­will, and accept of small fauors with great thank­fulnes.

24

VVhereas the cu­stome of the world, is to hate thinges present, to desire future, and magnifi [...] what is past [...] I will contrarilie esteeme [Page 148] that which is present, best: for both, what is past, was once present, & what is future, will bee present; future thinges next, because they are present in hope; what is past, least of all, because it cannot be present, yet somewhat, because it was.

25

We pitie the folly of the Larke, which while in playeth with the fea­ther, and stoopeth to the glasse, is caught in the Fowlers net; & yet can­not see our selues a-like made fooles by Sathan, [Page 149] who deluding vs by the vaine feathers, and glas­ses of the world, suddain­ly enwrappeth vs in his snares; wee see not the nets indeede, it is too much that we shall feele them, and that they are not so easily escaped af­ter, as before auoyded; O Lord keep thou mine eyes from beholding va­nity, and though mine eyes see it, let not my heart stoope to it; but loath it a farre off; And if I stoope at any time, & bee taken, Set thou my soule at liberty, that I may say, My soule is escaped [Page 150] euen as a birde out of the snare of the Fow­ler; the snare is broken, and I am de [...]iuered.

26

In suffering eui [...]l, to looke to secondarie cau­ses, without respect to the highest, maketh im­patience; for so we bite at the stone, and neglect him that threw it. If we take a blowe at our e­quall, we returne it with vsurie, if of a Prince, we repine not: What mat­ter is it, if God kill mee, whether hee doo it by an Ague, or by the hand of a Tyrant [...] Againe, in [Page 151] expectation of good, to looke to the first cause, without care of the se­cond, argues idlenesse, and causeth want: As wee cannot helpe our selues without God; so God will not ordinarily helpe vs without our selues; In both, I wil look vp to God, without re­pining at the meanes in one, or trusting them in the other.

27

If my money were a­nother mans, I could but keepe it; onely the expending showes it my own: It is greater glory, [Page 152] comfort, and gaine, to lay it out well, then to keepe it safely: God hath made me not his Treasu­rer, but his Steward.

28

Augustines friend Ne­bridius, not vniustly ha­ted a short answere to a weighty & difficult que­stion: because the disqui­sition of great truthes re­quires time, and the de­termining is perilous: I will as much hate a te­dious and farre-fetched answer to a short and ea­sie question: For as that other wrongs the truth, so this the hearer.

29

Performance is a bin­der; I will request no more fauor of any man, then I must needs: I will rather choose to make an honest shift, thē ouer­much enthrall my selfe by being beholden.

30

The world is a stage; Euery man an actor; and playes his part heere ei­ther in a Comedie or Tragedy; The good man is a Comedian, which howe euer hee begins, endes merily: but the wicked man acts a Tra­gedie, and therefore euer [Page 154] ends in horror. Thou seest a wicked man vant himselfe on this stage, stay till the last act, and looke to his end, as Da­ [...]id did, and see whether that bee peace: Thou wouldst make straunge Tragedies, if thou wouldst haue but one acte: who sees an Oxe grazing in a fat and rank pasture, and thinkes not that hee is neere to the slaughter? whereas the leane beast that toyles vnder the yoake, is farre enough from the Sham­bles. The best wicked man cannot be so enuied [Page 155] in his first showes, as hee is pitiable in y ^e cōclusion.

32

Of all obiects of Be­neficence, I would chuse either an olde man, or a childe; because these are most out of hope to re­quite: The one forgets a good turne, the other liues not to repay it.

32

That which Pythagoras said of Philosophers, is more true of Christians: for Christianitie is no­thing but a diuine & bet­ter Philosophy: Three sorts of men come to the Market, buyers, sellers, [Page 156] lookers on: The two first are both busie, and care­fully distracted about their Market; onely the third liue happily, vsing the world as if they vsed it not.

33

There be three things which of all other I will neuer striue for: the wall, the way, the best seate [...] If I deserue well, a lowe place cannot disparage me so much, as I shall grace it; if not, the height of my place shall add to my s [...]ame: whiles euery man shall condemne me of pride matched with [Page 157] vnworthines.

34

I see there is not so much difference betwixt a man and a beast, as be­twixt a Christian and a naturall man: For wher­as man liues but one life of reason, aboue the beast: A Christian liues foure lyues aboue a na­tural man: The life of in­choate regeneration by grace: The perfect life of imputed righteous­nes: the life of glory be­gun in the seperation of the soule; the life of per­fect glory in the society of the body, with the [Page 158] soule in full happinesse: The woo [...]st whereof is better by many degrees, then t [...]e best life of a na­turall man: For whereas the dignitie of the life is measured by the cause of it; in which regarde the life of the plant is ba­sest, because it is but frō the iuice arising from the roote, administred by the earth: the life of the bruit creature better then it, because it is sen­sitiue; of man better then it, because reasona­ble; and the cause of this life, is the spirit of GOD; so farre as the [Page 159] spirit of GOD is aboue reason, so farre doth a Christian exceed a mere naturalist. I thanke God much that he hath made mee a man; but more that hee hath made mee a Christian; without which, I know not whe­ther it had beene better for mee, to haue beene a beast, or not to haue beene.

35

Great mens fauours, friendes promises, and dead mens s [...]ooes I will esteeme, but not trus [...] to.

36

[Page 160] It is a fearefull thing to sinne, more fearefull to delight in sinne, yet worse to defend it, but worse thē worst, to boast of it: If therefore I can­not auoyd sinne, because I am a man; yet I will a­uoyde the delight, de­fence, and boasting of sin, because I am a Chri­stian.

37

Those thinges which are most eagerly desired, are most hardly both gotten, and kept: God commonly crossing our desires, in what wee are ouer feruent. I will there­fore [Page 161] account all thinges as too good to haue, so nothing too deere to loose.

38

It is best to bee curte­ous to all, entire with few [...] so may we (perhaps) haue lesse cause of ioy, I am sure, lesse occasion of sorrow.

39

Secrecies as they are a burden to the mind ere they bee vttered, so are they no lesse charge to the receiuer, when they are vttred: I will not long after more inward secrets, least I should [Page 162] procure doubt to my selfe, and iealous feare to the discloser: But as my mouth shall bee shut with fidelity, not to blab them, so my eare shall not be too open to receiue them.

40

As good Physitians by one receit make way for another, so is it the safest course in practise: I will reueale a great se­cret to none, but whom I haue found faithfull in lesse.

41

I will enjoy all things in GOD, and GOD in all things, nothing in it selfe: So shall my ioyes neither chaunge nor perish; for howe e­uer the thinges them­selues may alter, or fade, yet he in whom they are mine, is euer like him­selfe, constant, and euer­lasting.

42

[Page 164] If I would prouoke my selfe to contentati­on, I will cast downe my eyes to my inferiours, and there see better men in worse condition: If to humility, I will cast them vp to my betters, and so much more de­ [...]ect my selfe to them, by how much more I see them, thought worthie to bee respected of o­thers, and deserue better in themselues.

43

True vertue rests in the conscience of it self, either for reward, or censur [...]. If therefore I [Page 165] know my selfe vpright, false rumours shall not daunt me; If not answe­rable to the good report of my fauorers, I will my selfe finde the first fault, that I may preuent the shame of others.

44

I will account vertue the best riches, know­ledge the next, riches the worst; and therefore will labour to bee vertu­ous and learned without condition; as for riches, if they fall in my way, I refuse them not; but if not, I desire them not.

45

[Page 166] An honest word I ac­count better then a care­lesse oath, I will say no­thing but what I dare sweare, & will performe, it is a shame for a Chri­stian to abide his tongue a false Seruant, or his minde a loose Mistresse.

46

There is a iust and ea­sie difference to bee put betwixt a friend, and an enemie; betwixt a fami­liar and a friend; and much good vse to bee made of all; But of all with discretion. I will disclose my selfe no whi [...] [Page 167] to my enemie, some­what to my friend, whol­ly to no man, least I should bee more others then my owne: Friend­ship is brittle stuffe, how know I whether hee that now loues mee, may not hate me hereafter?

47

No man but is an ea­sie Iudge of his owne matters; and lookers on oftentimes see the more. I will therefore submit my selfe to others, in what I am reproued, but in what I am praysed, onely to my selfe.

48

I will not be so merry as to forget God, nor so sorrowfull to forget my selfe.

49

As nothing makes so strong and mortall ho­stility, as discord in reli­gions, so nothing in the world vnites mens harts so firmely, as the bond of faith: For whereas there are three grounds of friendship, vertue, plea­sure, profit, and by all confessions, that is the surest which is vpon ver­tue, it must needs follow, that what is grounded [Page 169] on the best, & most hea­uenly vertue, must be the fastest [...] which as it vnites man to God so insepa­rably, that no tentations, no torments, not all the gates of H [...]ll can seuer him; so it vnites one Christian soule to ano­ther so firmely, that no outward occurrences, [...]o imperfections in the party loued, can dissolue them; If I loue not the childe of GOD for his owne sake, for his Fa­thers sake, more then my friend for my commo­dity, or my kinsman for blood, I neuer receiued [Page 170] any spark of true heauen­ly loue.

50

The good duty that is differed vpon a conceite of present vnfitnes, at last growes irksome, and there-vpon altogether neglected. I will not suf­fer my heart to enter­taine the least thought of loathnesse towardes the taske of deuotion, wherewith I haue stin­ted my selfe: but violent­ly breake through anie motion of vnwillingnes, not without a deepe check to my selfe for my backwardnes.

51 Hearing is a sense of great apprehension, yet farre more subiect to de­ceit then seeing; not in the maner of apprehen­ding, but in y ^e vncertain­tie of the obiect: words are vocal interpreters of the minde, actions reall; and therefore how euer both should speak accor­ding to the truth of what is in the heart; yet words do more belie the heart, then actions: I care not what wordes I heare, when I see deedes; I am sure what a man doth, hee thinketh, not so al­wayes what he speaketh: [Page 172] Though I will not be so seuere a censor, that for some fewe euill actes I should condemne a man of false-hartednes; yet in common course of life, I need not be so mopish, as not to beleeue rather the language of y ^e hand, then of the tongue. Hee that sayes we [...]l, and doth well, is without excepti­on commendable; but if one of these must bee seuered from the other, I like him well that doth well, and [...]aith nothing.

52

That which they say of the Pelican, that when [Page 173] the Shepheards in desire to catch her, lay fire not far from her nest, which [...]he finding, and fearing the danger of her yong, seekes to blow out with her winges, so long till [...]he burne her selfe, and makes her selfe a pray in an vnwi [...]e pittie to her young [...] I see morally ve­rified in experience, of those which indiscreetly med [...]ling with the flame of discension kindled in the Church, rather en­crease then quench it; rather fire their owne wings then help others. I had rather b [...]waile the [Page 174] fire a farre off, then stirre in the coales of it. I would not grudge my a­shes to it, if those might abate the burning, but since I see it is daily en­creased with partaking; I will behold it with sor­row; and meddle no o­therwise then by prayers to God, and entreaties to men; seeking my own safety, and the peace of the Church in the free­dome of my thought, & silence of my tongue.

53

That which is said of Lucillaes faction, that an­ger bred it, pride fostered [Page 175] it, and couetousnes confirm'd it, is true of all Schismes, though with some inuersion: For the most are bred through pride; whiles men vpon an high conceit of them­selues, scorne to goe in the common road, and affect singularity in opi­nion; are confirmed through anger, whiles they stomake & grudge any contradiction; & are nourished through coue­ [...]ousnes, whiles they seek ability to bea [...]e out their part. In som other again Couetousnesse obtaines the first place, Anger the [Page 176] second, Pride the [...]ast: Heerein therefore I haue be [...]ne alwayes wont to commend and admire the humi [...]ity of those great & profound wi [...]s, whom depth of know­ledge hath not led to by­paths in iudgement, but wal [...]ing in the beaten path of the church, haue bent all their forces to the estab [...]ishment of re­ceiued truthes: accoun­ting it greater glory to confirme an ancient ve­rity, then to deuise a new opinion (though neuer so probable) vnknowne to their predecessours: I [Page 177] will not reiect a truth for m [...]ere noueltie; olde truths may come newly to light: neither is God tyed to times for the gift of his illumination, but I will suspect a nouell opinion of vntruth; and not entertaine it, vnlesse it may be deduced from ancient grounds.

54

The eare and the ey [...] are the minds rece [...]uers; but the tongue is onely busied in expending the treasure receiued, if ther­fore the reuenues of the minde bee vttred as fast or faster then they are recei [...]ed, [Page 178] it cannot be but that the minde must needes be held bare, and can neuer lay vp for pur­chase. But if the recei­uers take in still with no vtterance, the mind may soone grow a burden to it selfe, and vnprofitable to others. I will not lay vp too much, and vtter nothing, least I be coue­tous, nor spende much, and store vp little, least I be prodigall and poore.

55

I will speake no ill of others, no good of my selfe.

56

That which is the mi­serie of Trauailers, to finde many hostes, and few friends, is the estate of Christians in their pil­grimage to a better life: Good friendes may not therefore bee easily for­gone; neither must they be vsed as sutes of appa­rell, which when wee haue worne thred-bare, we cast off, and call for new; Nothing but death or villanie shall diuorce me from an olde friend: But still I wil follow him so farre, as is either possi­ble or honest: And then [Page 180] I wil leaue him with sor­row.

57

True Friendship ne­cessarily requires Pati­ence, for there is no man in whom I shall not mis­like somewhat; and who shall not as iustly mislike somewhat in mee. My friends faults therefore, if little, I will swallowe and digest; if great, I wil smot [...]er them; how e­uer, I wil [...] winke at them to others, but louingly notifie them to him­selfe.

58

Iniuries hurt [...] mor [...] [Page 181] in the receiuing, then in the remembrance: A small iniurie shall goe as it comes, a great iniurie may dine or suppe with me; but none at all shall lodge with mee; why should I vexe my selfe, because another hath vexed me.

59

It is good dealing with that, ouer which wee haue the most po­wer: if my estate will not bee framed to my minde, I will labour to frame my minde to my estate.

60

[Page 182] In greatest companie I wil be alone to my self; in greatest priuacie, in company with God.

61

Griefe for things past that cannot bee remedi­ed, and care for thinges to come that cannot bee preuented, may easilie hurt, can neuer benefit mee; I will therefore commit my selfe to God in both, and enioy the present.

62

Let my estate bee ne­uer so meane, I will euer keep my selfe rather be­neath; then either leuel, [Page 183] or aboue it: A man may rise when hee will with honour, but cannot fall without shame.

63

Nothing doth so be­foole a man as extreme passion; this doth both make thē fooles, which otherwise are not; and show them to be fooles that are so: Violent passi­ons, if I cannot tame thē, that they may yield to my ease; I will at least smother thē by conceal­ment, that they may not ap­peare to my shame.

64

The minde of man, [Page 184] though infinite in desire, yet is finite in capacitie: Since I cannot hope to know all thinges, I will labour first to knowe what I needes must for their vse; next, what I best may for their con­uenience.

65

Though time be pre­cious to mee (as all irre­uocable good things de­serue to be) and of all o­ther thinges I would not be lauish of it; yet I will account no time lost, that is either lent to, or be­stowed vpon my friend.

66

[Page 185] I will honour good examples, but I will liue by good precepts.

67

As charity requires for­getfulnes of euil deedes, so Patience requires for­getfulnes of euill acci­dents [...] I will remember euills past to humble me, not to vexe me.

68

It is both a misery and a shame, for a man to be a Banckrupt in loue; which he may easily pay, and bee neuer the more impouirished. I will be in no mans debt for good will; but wil at least [Page 186] returne euery man his owne measure; if not with vsurie: It is much better to be a Creditor, then a Debter in anie thing; but especially of this: yet of this, I will so be content to bee a deb­ter, that I will alwayes be paying it where I owe it; and yet neuer will haue so payd it, that I shall not owe it more.

69

The Spanish prouerb is too true; Dead men & absent find no friends: All mouthes are boldly opened with a conceite [Page 187] of impunity: My [...]are shall bee no graue to bu­rie my friends good name: But as I will bee my present friends selfe, So I will bee my absent friends Deputie; to say for him what he would, and cannot speake for himselfe.

70

The losse of my friend as it shall moderately grieue mee, so it shall a­nother way much bene­fit me in recompence of his want: for it shal make mee thinke more often, and seriously of earth, and of heauen: Of earth, [Page 188] for his body which is re­posed in it: of Heauen for his soule, which pos­sesseth it before mee: of earth to put me in mind of my like frailtie and mortality: of Heauen, to make mee desire, and after a sort emulate his happines and glory.

71

Varietie of obiects is wont to cause distracti­on; when againe a little one lay [...] close to the eye, if but of a peny breadth, wholy takes vp the sight, which could else see the whole halfe Heauen at once: I wil haue the eyes [Page 189] of my minde euer fore­stalled, and filled with these two obiects, the shortnes of my life, eter­nity after death.

72

I see that hee is more happy, that hath no­thing to leese, then hee that looseth that which he hath. I will therefore neither hope for riches, nor feare pouerty.

73

I care not so much in anything for multitude, as for choyce; Bookes & friends I will not haue many: I had rather [...]eri­ouslv conuerse with a [Page 190] fewe, then wander a­mongst many.

74

The wicked man is a very coward, and is a­fraide of euery thing of God, because he is his e­nemie, of Sathan, be­cause hee is his tormen­ter; of Gods creatures, because they ioyning with their Maker, fight against him; of himselfe, because hee beares a­bout him his owne ac­cuser, and executioner: The godly man contra­rily, is afraid of nothng [...] not of GOD, because hee knowes him his best [Page 191] friend, and therefore will not hurt him; not of Sa­than, because he cannot hurt him, not of afflicti­ons, because he knowes they proceed from a lo­uing God, and end his owne good; not of the creatures, since the very stones of the field are in league with him; not of himselfe, since his con­science is at peace; A wicked man may bee se­cure, because he knowes not what hee hath to feare, or desperate, through extremitie of feare; but truely cou­rageous hee cannot be. [Page 192] Faithlesnes cannot chuse but bee false hearted: I will euer by my courage take tryall of my faith: By howe much more I feare, by so much lesse I beleeue.

75

The godly man liues hardly, and like the Ant toyles heere, during the Sommer of his peace, holding himselfe short of his pleasures, as loo­king to prouide for an Winter [...] which when it comes, hee is able to weare it out comforta­bly; whereas the wic­ked man doth prodigally [Page 193] lash out all his ioyes in the time of his prosperi­tie: and like the Gras­hopper, singing merily all Sommer, is starued in Winter. I will so en­ioy the present, that I wil lay vp more for heereaf­ter.

76

I haue wondred oft, and blushed for shame, to reade in meere Philo­sophers (which had no other Mistresse but Na­ture) such strange reso­lution in the contempt of both fortunes (as they call them); such notable precepts for a constant [Page 194] setlednes and tranquili­tie of minde; and to cōpare it with my owne disposition, and practise; whom I haue found too much drouping and de­iected vnder small cros­ses, and easily againe carried away with little prosperitie. To see such courage and strength to [...]ōtemne death in those, which thought they wholy perished in death, and to finde such faint­hartednes in my selfe at the first cōceit of death, who yet am throughlie perswaded of the future happines of my soule: I [Page 195] haue that benefit of nature as well as they, besides infinite more helpe that they wanted [...] Oh the dul­nes & blindnes of vs vn­worthy Christians, that suffer Heathens by the dimme Candle-light of Nature, to goe further then wee by the cleare Sunne of the Gospell [...] that an indiffer [...]nt man could not tell by our practise, whether were the Pagan. Let me neuer for shame account my selfe a Christian, vnlesse my Art of Christianitie haue imitated and gone beyond nature so farre, [Page 196] that I can finde the best heathen as farre belowe me in true resolution, as the vulgar sort were be­lowe them. Else, I may shame Religion, it can neither honest nor helpe me.

77

If I wou [...]d bee irreligi­ous & vnconscionable, I would make no doubt to bee rich, for if a man will defraud, dissemble, forsweare, bribe, op­presse, serue the time, make vse of all men for his owne turne, make no scruple of any wicked action for his aduantage: [Page 197] I cannot see how he can escape wealth and pre­ferment. But for an vp­right man to rise is diffi­cult; whiles his consci­ence straightly curbes him in from euery vniust action; and will not a­low him to aduance him selfe by indirect meanes: So riches come seldome easily to a good man; seldome hardly to the consciencelesse. Hap­pie is that man that can bee rich with truth, or poore with cōtentment, I will not enuie the gra­uell in the vniust mans throte. Of riches let me [Page 198] neuer haue more, then an honest man can beare away.

78

God is the God of or­der not of confusion: As therefore in naturall thinges hee vses to pro­ceede from one extreme to another by degrees, through the meane; so doth hee in spirituall. The Sunne rises not an once to his highest from the darknes of mid-night, but first sends forth some feeble glimmering of light in the dawning; thē looks out with weak and waterish beames, & [Page 199] so by degrees ascends to the midst of heauē: So in the seasons of the yeare, we are not one day scor­ched with a Sōmer heat, and on the next, frozen with a suddaine extre­mitie of cold: But Win­ter comes on softly, first by colde dewes, then hoare frostes, vntill at last it descende to the hardest weather of all: such are GODS spiri­tuall pro [...]eedings [...] Hee neuer bringes ani [...] man from the estate of sinne, to the estate of glorie, but through the state of grace. And in grace [Page 200] seldome when, any man from grosse wickednes, to any eminencie of per­fection: I will be chari­tably iealous of those men, which from noto­rious lewdnesse leape at once into a suddaine for­wardnes of profession. Holinesse doth not like [...]onas gourd grow vp in a night. I like it better to go on soft and sure, then for an hastie fit to runne my selfe out of winde, and after stand still and breath me.

79

It hath beene saide of olde, To doo well and [Page 201] heare ill, is princely; which as it is most true, by reason of the Enuie which followes vpon iu­stice; so is the contrarie no lesse iustified by ma­ny experiments: To doo ill, and to heare well, is the fashiō of many great men: To doo ill, because they are borne out with the assurance of impuni­tie. To heare well, be­cause of abundance of Parasites, which as Ra­uens to a carkasse [...] [...]ather about great men. Nei­ther is there any so great miserie in greatnesse as this, that it conceales [Page 202] men from themselues; and when they wil needs haue a sight of their own actions, it showes them a [...]alfe glasse to looke in. Meanenesse of state (that I can finde) hath none so great inconuenience. I am no whit sorrie that I am rather subiect to contempt, then flatte­rie.

80

There is no earthly blessi [...] so precious, as health of body, without which all other worldly good thinges are but troublesome: Neither is [Page 203] there anie thing more difficult, then to haue a good soule in a strong and vigorous body; for it is cōmonly seene, that the worse part drawes away the better: But to haue an healthfull and sound soule, in a weake sickly body, is no no­ueltie; whiles the weak­nesse of the body is an helpe to the soule: play­ing the part of a perpe­tuall monitor, to incite it to good, and check it for euill: I will not bee ouer glad of health, nor ouer fearefull of sicknes. I will more feare the [Page 204] spirituall hurt that may follow vpon health, then the bodily paine that ac­companies sicknes.

81

There is nothing more troublesome to a good minde then to doo no­thing; for besides the fur­therance of our estate, the minde doth both de­light, and better it selfe with exercise. There is but this difference then betwixt labour and idle­nes; that labour is a pro­fi [...]able and pleasant trou­ble, idlenesse a trouble both vnprofitable and comfortl [...]sse. I will bee [Page 205] euer doing something, that either God when he cōmeth, or Sathan when hee tempteth, may finde me busied. And yet since as the olde prouerbe is, Better it is bee idle then effect nothing, I will not more hate dooing no­thing, then doing some­thing to no purpose. I shall doo good but a while; let me striue to do it while I may.

82

A faithfull man hath three eyes: The first of sense, common to him with brute creatures; the second of reason, cōmon [Page 206] to all men; the third, of faith proper to his pro­fession: Whereof each looketh beyond other, and none of them med­leth with others obiect [...]: For neither doth the eye of sense reach to intelligible things, and matters of discourse: nor the eye of reason to those things which are supernatura [...]l and spirituall; neither doth faith looke downe to thinges that may bee sensibly seene. If thou discourse to a brute beast of the depthes of Philo­sophie neuer so plainly, hee vnderstands not, because [Page 207] they are beyond the viewe of his eye, which is onely of sense: If to a meere carnal man of di [...]ine things: He per­ceiueth not the thinges of God, neither indeede can doo, because they are spiritually discerned; and therefore no won­der if those things seeme vnlikelie, incredible, im­possible to him, which the faythfull manne ha­uing a proportionable meanes of apprehensi­on, doth as plainely see, as his eye dooth anie sensible thing. Tell a plaine country [...]man that [Page 208] the Sun, or some higher or lesser starre, is much bigger then his Cart­wheele; or at least so ma­nie scores bigger thē the whole earth; he laughes thee to scorne, as affec­ting admiration, with a learned vntruth [...] Yet the Scholler by the eye of reason, doth as plainly see & acknowledge this truth, as that his hand is bigger then his pen: What a thick mist; yea, what a palpable & more then Egyptian darknesse doth the naturall man liue? What a world is there, that hee doth not [Page 209] see at all, and how little doth he see in this, which is his proper element; There is no bodily thing but the brute creatures see as well as he, & some of thē better. As for his eye of reason; how dim is it in those things which are best fitted to it: What one thing is there in na­ture, which he doth per­fectly know? what hearb, or flower, or worm that hee treads on, is there, whose true essence hee knoweth? No not so much, as what is in his owne bosome; What it is, where it is, or whence [Page 210] it is that giues [...]eing to himselfe: But for those things which concerne the best world, hee doth not so much as cōfusedly see thē, neither knoweth whether they be: He sees no whit into the great & awfull maiestie of God; hee discernes him not in all his creatures, filling the world with his infi­nit & glorious presence; he sees not his wise pro­uidence ouer [...]ruling all things, disposing all ca­suall euents, ordering all sinfull actions of men to his owne glory; he com­prehends nothing of the [Page 211] beauty, maiesty, power, & mercy of y ^e Sauiour of the world, sitting in his humanity at his fathers right hand: Hee sees not y ^e vnspeakable happines of the glorified soules of the Saints; hee sees not the whole heauenly cō ­mon-wealth of Angels, ascending & descending to the behoofe of Gods childrē; waiting vpō him at all times inuisibly; not excluded with y ^e closenes of prisons nor desolatnes of wildernesses; and the multitude of euill spirits passing & stāding by him to tempt him vnto euil; [Page 212] but like vnto the foolish bird, whē he hath hid his head that he sees no bo­dy, he thinks himselfe al­together vnseen: & then counts himselfe solitary, when his eye can meete with no companion. It was not without cause that we cal a mere foole, a Naturall; for how e­uer worldlings haue still thought christians Gods fooles, wee know them the fooles of the world. The deepest Phyloso­pher y ^t euer was (sauing the reuerence of the schooles) is but an igno­rant sot to the simplest [Page 213] Christian: For the wea­kest Christian may by plaine information see somwhat into the grea­test misteries of Nature, because he hath the e [...]e of reason common with the best but the best Phi­losopher by all the de­mōstration in the world, can conceiue nothing of the misteries of godlines; because he vtterly [...]ants the eye of faith. Though my in-sight into matters of the world bee so shal­low, that my simplicitie moueth pity, or maketh sport vnto others; it shal bee contentment & happines, [Page 214] that I see further into better matters: That which I see not is worth­lesse, and deserues little better then contempt; that which I see is vn­speakeable, inestimable, for comfort, for glory.

83 It is not possible for an inferiour to liue at peace, vnlesse hee haue learn'd to be cōtemned. For the pride of his Su­periours, and the malice of his equals & inferiors, shal offer him continual [...] and ineuitable occasions of vnquietnes. As con­tentatiō is the mother of inward peace with our [Page 215] selues; so is humility the mother of peace with o­thers: for if thou be vile in thine owne eyes first, it shall the lesse trouble thee to bee accounted vile of others. So that a man of an high hart in a low place, cannot want discontentment; wheras a man of a lowly [...]stomak, can swallow & digest cō ­tempt without any distē ­per. For wherein can he be the worse for being contemned, who out of his owne knowledge of his deserts did most of all contemn himself [...] I shold bee very improuident, [Page 216] if in this cal [...]ing I did not look for daily contempt: wherein, we are made a spectacle to the world, to Angels, & men: when it comes, I wil either em­brace it, or contemne it. Embrace it when it is within my measure, whē aboue, contemne it: so embrace it, that I may more humble my selfvn­der it; & so contemne it, that I may not giue hart to him that offers it; nor disgrace him, for whose cause I am contemned.

14 Christ raised three dead men to life: One newly departed; another [Page 217] on the Beere, a third smelling in the graue; to showe vs that no degree of death is so desperate, that it is past helpe. My sinns are many, & great, yet if they were more, they are farre below the mercy of him that hath remitted them [...] & the va­lue of his ransome that hath payde for them: A man hurts himselfe most by presumption, [...]ut we cannot do God a greater wrong, then to despaire of forg [...]uenes. It is a do [...] ­ble iniurie to God, first that we offend his iustice by sinning, then that we [Page 218] wrong his mercy with despairing. &c.

85 For a man to bee wearie of the worlde through miseries that he meets with, and for that cause to couet death, is neither difficult, nor cō ­mendable; but rather argues a base weakenes of minde. So it may be a cowardly part to con­temne the vtmost of all terrible things, in a feare of lingring miserie: But for a man either liuing happily heere on earth, or resoluing to liue mi­serably, yet to desire his remoouall to Heauen, [Page 219] doth well become a true Christian courage; and argues a notable mix­ture of patience & faith: [...]f patience, for that he can and dare abide to liue sorrowfully; of faith, for that hee is assured of his better Being other­where; and therefore prefers the absent ioyes hee lookes for, to those he feeles in present: No sorrow shall make mee wish my selfe dead, that I may not bee at all: No contentment shal hinder me frō wishing my selfe with Christ, that I may be happier.

89 It was not for no­thing, that the wise Cre­ator of all thinges hath placed gold & [...]iluer, and all precious minerals vn­der our feete to bee trod vpon; and hath hid them low in the bowels of the earth, that they cannot without great labour be either found, or gotten; whereas he hath placed the noblest part of his creatiō aboue our heads; and that so open to our view, that wee cannot chuse but euery moment behold them: wherein what did he else intend, but to drawe away our [Page 221] minds frō these worth­lesse, & yet hidden trea­sures, to which hee fore­sawe wee would be too much addicted, & to ca [...]l thē vnto the contempla­tiō of those better things, which besides their beauty, are more ob [...]iui­ous to vs; that in thē we might see & admire the glory of their Maker, and withall seeke our owne. Howe doo those men wrong thēselues, & mis­construe God, who, as if hee had hidden these things, because he would haue them sought, and layd the other open for [Page 222] neglect, bend themselues wholly to the seeking of these earthly cōmodities & do no more mind hea­uē, thē if there were non. If wee could imagine a beast to haue reaso, how could he be more absurd in his choice? How easie is it to obserue, that still the higher wee goe, the more purity & perfectiō we finde So earth is the very drosse & dregs of all the elements, water som­what more pure then it, yet also more [...]eculent thē the aire aboue it; the lower aire lesse pure thē his vppermost regions, [Page 223] & yet they as far inferior to the lowest heauens: which againe are more exceeded by the glori­ous and empireall seat of God, which is the hea­uen of the iust. Yet they (brutish men) take vp their rest, and place their felicity in the lowest and worst of all Gods work­manship; not regar­ding that, which with it owne glory can make them happie. Heauen is the proper place of my soule, I will sende it vp thither continually in my thoughts whiles it soiournes with mee, [Page 224] before it goe to dwell there for euer.

87 A man neede not to care for more know­ledge, then to know him selfe; he needes no more pleasure then to content himse [...]fe; no more vic­tory then to ouercome himselfe, no more riches then to enioy himselfe. What fooles are they that seeke to know all o­ther things, & are stran­gers in themselues; that seeke altogether to satis­fie others humors, with their owne displeasure; that seeke to vanquish Kingdoms & Countries, [Page 225] when they are not Mai­sters of themselues; that haue no holde of their owne harts, yet seeke to bee possessed of all out­ward commodi [...]ies: Goe home to thy selfe first, vaine hart, & when thou hast made sure worke there, in knowing, con­tenting, ouercomming, enioying thy selfe, spend all the superfluity of thy time & labor vpō others.

88 It was an excellent rule that fel frō Epicure, whose name is odi [...]us to vs for the father of loos­nes. That if a man wold be rich, honorable, aged, [Page 226] hee should not striue so much to ad to his welth, reputation, yeares, as to detract from his desires. For certainly in these things, which stand most vpon conceite, hee hath the most that desireth least. A poore man that hath little, and desires no more, is in truth richer then the greatest mo­narch, that thinkes hee hath not what he should; or what hee might, or that grieues there is no more to haue. It is not necessitie but ambition that settes mens hearts on the racke. If I haue [Page 227] meate, drinke, apparell, I will learne therewith to bee content. If I had the world full of wealth beside, I could enioy no more then I vse; the rest could please mee no otherwise but by loo­king on; and why can I not thus solace my self, while it is others?

89

An inconstant & wa­uering mind, as it makes a man vnfit for Societie (for that there can be no assurance of his words, or purposes, neither can [Page 228] we build on them with­out deceite) so, besides that, it makes a man ridi­culous, it hinders him from euer attaining any perfectiō in himself [...] For a roling stone gathers no mosse; and the minde whi [...]st it would be euery thing, proues nothing; oft changes cannot bee without losse: yea, it keepes him from enioy­ing that which hee hath attayned, for it keepes him euer in worke: buil­ding [...] pulling downe, sel­ling, changing, buying, commaunding, forbid­ding: so whiles hee can [Page 229] be no other mans frend, he is the least his owne. It is the safest course for a mans profit, credit, and [...]se, to deliberate long, to resolue surely, hardly to alter. Not to enter vp­on that, whose end hee fore-sees not aunswera­ble; and when he is once entred, not to surcease till he haue attayned the end he fore-saw: so may he to good purpose be­gin a new worke, when he hath well finished the olde.

90 The way to Hea­uen is like that which [...]o­nathan and his armour [Page 230] bearer passed betwixt two rockes, one Bozez, the other Sene [...]; that is foule and thornie; wher­to we must make shift to climbe on our hands and knees; but when we are comne vp, there is victo­rie, and triumph. Gods children haue three sutes of apparel, whereof two are worn dail [...]y on earth, the third layd vp for the in the wardrobe of Hea­uen; They are euer ei­ther in black mourning, in red persecuted, or in white glorious: Anie way shall be pleasant to me, that leade [...] vnto such [Page 231] an end: It matters not what ragges or what co­lours I weare with men, so I may walke with my Sauiour in white, and raigne with him in glorie, Amen.