1

IN Meditation, those, which begin heauenly thoughts, and 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 seconding it with a sutable proceeding: when I set my selfe to meditate, I will not giue ouer, till I come to an issue. It hath beene said by some, that the begin­ning is as much as the middest; yea, more than all: but I say, the ending is more than the beginning.

2

There is nothing (but Man) that respecteth greatnesse: Not God; not death; not Iudgement. Not God: he is no accepter of persons. Not nature: we see the sonnes of Princes borne as naked as the poorest: and the poore childe as faire, well-fauoured, strong, witty, as the heire of Nobles. Not disease, death, iudgement: they sicken alike, die alike, fare alike after death. There is nothing (besides naturall men) of whom goodnesse is not respected. I will honour greatnesse in others: but for my selfe, I will esteeme a dram of goodnesse, worth a whole world of greatnesse.

3

As there is a foolish wisdome, so there is a wise ignorance; in not prying into Gods Arke; not enquiring into things not reuealed. 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 Counsell.

4

As there is no vacuity in nature, no more is there spiritually. Euery vessell is full; if not of liquor, yet of aire: so is the heart of man; though (by nature) it is empty of grace, yet it is full of hypocrisie, and iniquitie. Now, as it is filled with grace, so it is empty of 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 takes a long time to empty and fill. Now, as there be differences in degrees, and one heart is neerer to fulnesse than another: so the best vessell is not quite full, while it is in the body; because there are still remainders of corruption. I will neither be con­tent [Page 2] with that measure of grace I haue, nor impatient of Gods delay; but euery day I will endeuour to haue one drop added to the rest: so my last day shall fill vp my vessell to the brim.

5

Satan would seeme to bee mannerly and reasonable: making, as if hee would bee con­tent with one halfe of the heart, whereas God challengeth all or none: as (indeed) hee hath most reason to claime all, that made all. But this is nothing but a craftie fetch of Satan; for he knowes, that if hee haue any part, God will haue none: so, the whole fal­leth to his share alone. My heart (when it is both whole, and at the best) is but a strait and vnworthy lodging for God: if it were bigger and better, I would reserue it all for him. Satan may looke in at my doores by a tentation: but hee shall not haue so much as one chamber-roome set a part for him to soiourne in.

6

I see that in naturall motions, the neerer any thing comes to his end, the swifter it moueth. I haue seene great riuers, which at their first rising out of some hills side, might bee couered with a bushell; which, after many miles, fill a very broad channell; and drawing neere to the Sea, doe euen make a little Sea in their owne bankes: So the winde at the first rising, as a little vapour from the crannies of the earth, and passing forward about the earth, the further it goes, the more blustering and violent it waxeth. A Chri­stians motion (after hee is regenerate) is made naturall to God-ward: and therefore, the neerer he comes to heauen, the more zealous he is. A good man must not bee like Eze­kias Sunne, that went backward; nor like Ioshuahs Sunne, that stood still; but Dauids Sunne, that (like a Bridegroome) comes out of his chamber, and as a Champion re­ioiceth to runne his race: onely herein is the difference, that when hee comes to his high noone, hee declineth not. How euer therefore, the minde (in her naturall faculties) fol­lowes the temperature of the body, yet in these supernaturall things she quite crosses it. For with the coldest complexion of age, is ioined in those that are truly religious, the feruentest zeale and affection to good things: which is therefore the more re­uerenced, and better acknowledged, because it cannot bee ascribed to the hot spirits of youth. The Deuill himselfe deuised that old slander of early holinesse; A young Saint, an old Deuill. Sometimes young Deuils haue proued old Saints; neuer the con­trarie: but true Saints in youth, doe alwaies proue 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 harteneth sinne; which a little dislike would haue daunted at first. As wee say, There would bee no theeues, if no receiuers: so would there not bee so many open mouthes to detract and slander, if there were not so many open eares to entertaine them. If I cannot stop another mans mouth from speaking ill, I will either open my mouth to reproue it, or else I will stop mine cares from hearing it; and let him see in my face, that he hath no roome in my heart.

8

I haue oft wondered how 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 thorow the chanels of the earth, varie their sauour with the veines of soile, thorow which they slide. So, brute creatures, transported from one region to another, alter their former qualitie, and degenerate by little and little. The like danger I haue 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 bee good; it breeds in vs an insensible declination to ill; and workes in [Page 3] vs, if not an approbation, yet a lesse dislike of those sinnes, to which, our eares and eies 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 worst, because it may come; the best, because I know it will come.

10

Some promise what they cannot doe, as Satan to Christ; some, what they could, but meane not to doe, as the sons of Iacob to the Sechemites; some, what they meant for the time, and after, retrait, as Laban to Iacob; some, what they doe also giue, but vnwilling­ly, as Herod; some, what they willingly giue, and after repent them, as Ioshua to the Gi­beonites: So great distrust is there in man, whether from his impotence, or faithlesnesse. As in other things, so in this, I see God is not like man: but in what euer he promises, he approues himselfe most faithfull, both in his ability and performances. I will there­fore euer trust God on his bare word; euen with hope, besides hope, aboue hope, a­gainst hope; and onwards I will relie on him for small matters of this life: for how shall I hope to trust him in impossibilities, if I may not in likelihoods? How shall 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 smoke 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 bee better: I can liue no whit longer, no whit merrier, no whit happier. If hee professe to hate me, what can he doe, but disgrace me in my name, impouerish mee in my estate, afflict me in my body? in all which, it is easie, not to be euer the more miserable. I haue beene too long beguiled with the vaine semblances of it: Now henceforth, accounting my selfe borne to a better world, I will in an holy loftinesse beare my selfe as one too good to be enamoured of the best pleasures, to be daunted with the greatest miseries of this life.

12

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

13

Constraint makes an easie thing toilsome; whereas againe, loue makes the greatest toile pleasant. How many miles doe we ride and runne, to see one silly beast follow an­other, with pleasure! which if we were commanded to measure, vpon the charge of a Superiour, we should complaine of wearinesse. 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 doe: I will first labour to settle in my heart a good affection to heauenly things: so Lord, thy yoke shall be easie, and thy burthen light.

14

I am a stranger euen at home: therefore if the dogs of the world barke at me, I nei­ther care nor wonder.

15

It is the greatest madnesse 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 appearance: so, while thou hast the hatred of both, thou hast no comfort in thy selfe. Yet if thou wilt not be good as thou seemest; I hold it better to seeme ill as thou art. An open wicked man doth much hurt with notorious sinnes; but an hypocrite doth at last more shame goodnesse, by seeming good. I had rather be an open wicked man, than an hypocrite: but I had rather be no man, than either of them.

16

When I cast downe mine eyes vpon my wants, vpon my sinnes, vpon my miseries; me thinkes no man should be worse, no man so ill as I; my meanes so many, so forcible, and almost violent; my progresse so small, and insensible; my corruptions so strong, my infirmities so frequent and remedilesse; my body so vnanswerable to my minde. But when I looke vp to the blessings that God hath enriched me withall, me thinkes I should soone be induced to thinke none more happy than my selfe: God is my friend, and my father: the world not my master, but my slaue: I haue friends not many, but so tried that I dare trust them: an estate not superfluous, not needy; yet neerer to defect, than abundance: A calling, if despised of men, yet honourable with God: a body not so strong, as to admit security, (but often checking me in occasion of pleasure) nor yet so weake, as to afflict me continually: A minde not so furnished with knowledge, that I may boast of it; nor yet so naked, that I should despaire of obtaining it: My miseries affoord 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 discomfortable. For, that which is his God, doth not alway fauour him: that which should be, neuer.

18

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

19

I will not care what I haue; whether much, or little. If little, my account shall bee lesse; if more, I shall doe the more good, and receiue the more glory.

20

I care not for any companion, but such as may teach me somewhat; or learne some­what of me. Both these shall much pleasure me; (one as an Agent, the other as a Sub­iect to worke vpon) neither know I, whether more. For though it be an excellent thing to learne; 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 Worldlings thinke it worth the account of their heauen: such a Sunne to enlighten it, such an heauen to wall it about, such sweet fruits and [Page 5] flowers to adorne it, such varietie of creatures, for the commodious vse of it: What must heauen needs bee, that is prouided for God himselfe, and his friends? How can it bee lesse in worth, than God is aboue his creatures, and Gods friends better than his enemies? I will not onely be content, but desirous to be dissolued.

22

It is commonly seene, that boldnesse puts men forth before their time, before their abilitie. Wherein we haue seene many, that (like Lapwings, and Partridges) haue runne away with some part of their shell on their heads: whence it followes, that as they began boldly, so they proceed vnprofitably, and conclude not without shame. I would rather be haled by force of others to great duties, than rush vpon them vnbidden. It were better a man should want worke, than that great workes should want a man answerable to their weight.

23

I will vse my friend as Moses did his rod: While it was a rod hee held it familiarly in his hand: when once a Serpent, he ran away from it.

24

I haue seldome seene much ostentation, 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, loseth the grace: as fresh-coloured wares, if they be often opened, lose their brightnesse, and are soiled with much handling. I had rather applaud my selfe for hauing much, that I shew not; than that others should applaud me for shewing more than I haue.

25

An ambitious man is the greatest enemie to himselfe, of any in the world besides: for he still torments himselfe with hopes, and desires, and cares: which he might auoid, if hee would remit of the height of his thoughts, and liue quietly. My onely ambition shall be, to rest in Gods fauour on earth, and to be a Saint in heauen.

26

There was neuer good thing easily come by. The Heathen man could say, God sels knowledge for sweat; and so hee doth honour for ieopardy. Neuer any man hath got either wealth or learning with ease. Therefore the greatest good must needs bee most difficult. How shall I hope to get Christ, if I take no paines for him? And if in all other things the difficultie of obtaining, whets the minde so much the more to seeke; why should it in this alone daunt mee? I will not care what I doe, what I suffer, so I may winne Christ. If men can endure such cutting, such lancing, and searing of their bodies, to protract a miserable life yet a while longer; what paine should I refuse for eternitie?

27

If I die, the world shall misse me 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, and I shall haue so much happinesse.

28

Two things 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 me deserue well, though I bee not aduanced. The conscience of my worth shall cheere me more in others contempt, than the approbation of others can comfort me, against the secret checke of my owne vnworthinesse.

29

The best qualities doe so cleaue to their subiects, that they cannot be communica­ted to others. For whereas patrimony and vulgar account of honor follow the bloud, in many generations; Vertue is not traduced by propagation, nor learning bequea­thed by our Will to our heires; lest the giuers should wax proud, and the receiuers negligent. I will account nothing my owne, but what I haue gotten; nor that mine owne, because it is more of gift, than desert.

30

Then onely is the Church most happy, when Truth and Peace kisse each other; and then miserable, when either of them balke the way, or when they meet and kisse not. For truth, without peace, is turbulent: and peace, without truth, is secure iniustice. Though I loue peace well, yet I loue maine truths better. And though I loue all truths well, yet I had rather conceale a small truth, than disturbe a common peace.

31

An indiscreet good action, is little better than a discreet mischiefe. For in this the doer wrongs onely the Patient: but in that other, the wrong is done to the good acti­on: for both it makes a good thing odious (as many good tales are marr'd in telling) and besides, it preiudices a future opportunitie. I will rather let passe a good gale of wind, and stay on the shore; than lanch forth, when I know the wind will be the con­trary.

32

The World teacheth me, that it is madnesse to leaue behinde me those goods that I may carry with me: Christianitie teacheth me, that what I charitably giue aliue, I carrie with me dead: and experience teacheth me, that what I leaue behinde, I lose. I will carrie that treasure with me by giuing it, which the worldling loseth by keeping it: so, while his corps shall carrie nothing but a winding cloth to his graue, I shall bee richer vnder the earth, than I was aboue it.

33

Euery worldling is an hypocrite: for while his face naturally lookes vpward to hea­uen, his heart grouels beneath on the earth: yet if I would admit of any discord in the inward and outward parts; I would haue an heart that should looke vp to heauen in an holy contemplation of the things aboue, and a countenance cast downe to the earth, in humiliation. This onely dissimilitude is pleasing to God.

34

The heart of man is a short word, a small substance; scarce enough to giue a Kite one meale, yet great in capacitie; yea, so infinite in desire, that the round Globe of the world cannot 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 shall soone satis­fie it. For, if either of them may containe 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 contrary; I will first trust him (as most wise, omnipotent, mercifull) and try 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 Lion: so is euery Christian; A Lambe, for [Page 7] patience in suffering, and innocencie of life: A Lion, for boldnesse in his innocencie. I would so order my courage and mildnesse, that I may bee neither Lion-like in my conuersation, nor sheepish in the defence of a good cause.

37

The godly sowe in teares, and reape in ioy. The seed-time is commonly waterish, and lowring. I will be content with a wet Spring, so I may be sure of a cleere and ioy­full Haruest.

38

Euery 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 Hell vpon earth; where they are vexed with tentations, and afflictions, by Satan and his complices: their Heauen is aboue in endlesse happinesse. If it be ill with me on earth, it is well my torment is so short, and so easie: I will not be so couetous to hope for two heauens.

39

Man, on his Death-bed hath a double prospect: which in his life-time the interpo­sition of pleasure and miseries debarred him from. The good man lookes vpward, and sees heauen open, with Steuen, and the glorious Angels ready to carrie vp his soule: The wicked man lookes downeward, and sees three terrible spectacles; Death, Iudgement, Hell, one beyond another, and all to be passed thorow by his soule. I maruell not that the godly haue beene so cheerefull in death, that those torments, whose very sight hath ouercome the beholders, haue seemed easie to them. I maruell not that a wicked man is so loth to heare of death; so deiected when hee feeleth sicknesse, and so desparate when he feeleth the pangs of death; nor that euery Balaam would faine die the death of the righteous. Henceforth I will enuie none, but a good man: I will pittie nothing so much as the prosperitie of the wicked.

40

Not to bee afflicted, is a signe of weaknesse. For, therefore God imposeth no more on mee, because hee sees I can beare no more. God will not make choice of a weake Champion. When I am stronger, I will looke for more: and when I sustaine more, it shall more comfort me, that God findes me strong, than it shall grieue me to be pressed with an heauie 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 looke to bee assaulted both by stratagems and vio­lence. Nothing shall more ioy me, than my inward quietnesse. A iust warre is a thou­sand times more happy, than an ill-conditioned peace.

42

Goodnesse is so powerfull, that it can make things simply euill (namely, our sinnes) 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 into it selfe: but herein our sinne goes beyond our goodnesse; That sinne defiles a man or action otherwise good; but all the goodnesse of the world cannot iustifie one sinne; as the holy flesh in the skirt, makes not the bread holy that toucheth it, but the vn­cleane touching an holy thing, defileth it. I will loath euery euill for it owne sake: I will doe good, but not trust to it.

43

Fooles measure good actions by the euent after they are done; Wise men before­hand, [Page 8] by iudgement vpon the rules of reason and faith. Let mee doe well; let God take charge of the successe. If it be well accepted, it is well; if not, my thanke is with God.

44

He was neuer good man that amends not. For, if hee were good, he must needs desire to bee better. Grace is so sweet, that who euer tasts of it, must needs long after more: and if hee desire it, he will endeuour it; and if he doe but endeuour, God will crowne it with successe. Gods familie admitteth of no Dwarfes (which are vnthriuing, and stand at a stay) but men of measures. What euer become of my bodie, 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 Heauen and Paradise) and most dangerous where it is. For, where all other Tenta­tions are about euill, this alone is conuersant onely about good things; and one dram of it poisons many measures of grace. I will not bee more afraid of doing good things amisse, than of being proud when I haue well performed them.

46

Not onely commission makes a sinne. A man is guiltie of all those sinnes he hateth not. If I cannot auoid 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 premisses: but in other lesse matters, I will not so forestall my minde with resolution, as that I will not bee willing to bee better informed. Neither will I say in my selfe, I will hold it, therefore it shall bee truth: but this is truth, therefore I will hold it. I will not striue for victorie, but for truth.

48

Drunkennesse and Couetousnesse doe 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 more questionable. The couetous man in two things plainly resembleth a Swine; That hee euer roots 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 master of Requests in Heauen, but one; Christ my Mediator. I know I cannot bee so happie as not to need him; nor so miserable, that hee should con­temne mee. I will alwaies aske, and that of none but where I am sure to speed; but where there is so much store, that when I haue had the most, I shall leaue no lesse behinde. Though numberlesse drops bee in the Sea; yet if one bee taken out of it, it hath so much the lesse, though insensible: but God, because hee is infinite, can admit of no diminution. Therefore are men niggardly, because the more they giue, the lesse they haue: but thou, Lord, maiest giue what thou wilt, without abatement of thy store. Good praiers 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 theefe: and many would bee proud, if they [Page 9] 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: For, I feare, if my estate were better to the world, it might be worse to God. As it is an happy necessity that in­forceth 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 herein we loue not another so much as our selues. Though there were no HEAVEN, O Lord, I would loue thee: Now there is one, I will esteeme it, I will desire it; yet still I will loue thee for thy goodnesse sake. Thy selfe is reward enough, though thou broughtest no more.

52

I see men point the field, and desperatly ieopard their liues (as prodigall of their bloud) in the reuenge of a disgracefull word against themselues, while they can bee content to heare God pulled out of Heauen with blasphemy, and not feele so much as a rising of their bloud. Which argues our cold loue to God, and our ouer-feruent af­fection to our selues. In mine 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 suspicion of affection, or sullennesse, or ignorance: else loquacity; and not si­lence, would be a note of wisdome. Herein I will not care how little, but how well. He said well for this; Not that which is much, is well; but that which is well, is much.

54

There is nothing more odious than fruitlesse old age. Now (for that no tree beares fruit in Autume, vnlesse it blossome in the Spring) to the end that my age may bee profitable, and laden with ripe fruit; I will endeuour that my youth may be studious, and flowred with the blossomes of learning and obseruation.

55

Reuenge commonly hurts both the offerer, and sufferer: as we see in the foolish Bee (though in all other things commendable, yet herein the patterne of fond spight­fulnesse) which in her anger inuenometh the flesh, and loseth her sting, and so liues a Drone euer after. I account it the onely valour, To remit a wrong; and will applaud it to my selfe as right Noble and Christian, that I Might hurt, and Will not.

56

He that liues well, cannot chuse but die well. For, if he die suddenly, yet he dies not vnpreparedly: if by leisure, the conscience of his well-lead life makes his death more comfortable: But it is seldome seene, that he which liueth ill, dieth well. For the con­science of his former euills, his present paine, and the expectation and feare of greater, so take vp his heart, that he cannot seeke God. And now it is iust with God, not to be sought, or not to be found, because he sought to him in his life time, and was repulsed. Whereas therefore there are vsually two maine cares of good men, to Liue well, and 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 Palace: none noble, but the vertuous, if neuer so basely descen­ded: none rich, but he that possesseth God, euen in rags: none wise, but hee that is a foole to himselfe and the world: none happy, but he whom the world pities: Let mee be free, noble, rich, wise, happy to God; I passe not what I am to the world.

58

When the mouth praieth, man heareth; when the heart, God heareth. Euery good praier knocketh at heauen for a blessing: but an importunate praier pierceth it, (though as hard as brasse) and makes way for it selfe into the eares of the Almightie. And as it ascends lightly vp, carried with the wings of faith; so it comes euer laden downe againe vpon our heads. In my praiers my thoughts shall not be guided by my words, but my words shall follow my thoughts.

59

If that seruant were condemned of euill, that gaue God no more than his owne, which he had receiued; what shall become of them that rob God of his owne? If God gaine a little glorie by me, I shall gaine more by him. I will labour so to husband the stocke that God hath left in my hands, that I may returne my soule better than I receiued it; and that he may take it better than 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 to the other easie and headlong: and so as if we once beginne to fall, the recouerie is most difficult: and not one (of many) staies till hee comes to the bottome. I will bee 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 Iacobs Ladder into heauen, so there are blinde staires that goe winding downe into death, whereof each makes way for other. From the obiect is raised an ill suggestion: suggestion drawes on delight, delight consent, consent endeuour, endeuour practice, practice custome, custome excuse, excuse de­fence, defence obstinacie, obstinacie boasting of sinne, boasting, a reprobate sense. I will watch ouer my waies: and doe thou Lord watch ouer me, that I may auoid the first degrees of sinne. And if those ouertake my frailtie, yet keepe me that presumptu­ous sinnes preuaile not ouer me. Beginnings, are with more ease and safetie declined, when we are free; than proceedings when we haue begunne.

61

It is fitter for youth to learne, than teach; and for age to teach, than learne: and yet fitter for an old man to learne than to be 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 be too old to learne.

62

I neuer loued those Salamanders, that are neuer well but when they are in the fire of contention. I will rather suffer a thousand wrongs, than offer one: I will suffer an hundred, rather than 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 my equall, doubtfull; with my inferiour, sordid and base; with any, full of vnquietnesse.

63

The praise of a good speech standeth in words and matter: Matter, which is as a faire and well-featur'd body; Elegance of words, which is as a neat and well-fashioned gar­ment. Good matter, slubbered vp in rude and carelesse words, is made lothsome to the hearer; as a good body mis-shapen with vnhandsome clothes. Elegancie without sound­nes, is no better than a nice vanitie. Although therefore the most hearers are like Bees, that goe all to the flowers, neuer regarding the good herbs (that are of as wholesome [Page 11] vse, as the other of faire shew:) yet let my speech striue to bee profitable; plausible, as it happens: better the coat be mis-s [...]apen, than the body.

64

I see that as blacke and white colours to the eies, so is the Vice and Vertue of others to the iudgement of men. Vice gathers the beames of the sight in one; that the eie may see it, and bee 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 sense) wee doe so soone espie, and so earnestly censure a man for one vice; letting passe many laudable qualities vndiscerned, or at least vnacknowledged. Yea, whereas euery man is once a foole, and doth that (perhaps) in one fit of his folly, which hee shall at lei­sure repent of (as Noah, in one houres drunkennesse, vncouered those secrets, which were hid six hundred yeeres before) the world is hereupon ready to call in question all his former integritie, and to exclude him from the hope of any future amendment. Since God hath giuen mee two eies; the one shall bee busied about the present fault that I see, with a detesting commiseration; the other about the commendable qualities of the of­fender; not without an vnpartiall approbation of them. So shall I doe 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 doe distinctly reserue for it a due proportion of hatred.

65

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

66

One said, It is good to inure thy youth to 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 hypocrisie. Let my good words follow good af­fections; not goe before them. I will therefore speake as I thinke: but withall, I will la­bour to thinke well; and then I know, I cannot but speake well.

67

When I consider my soule, I could be proud, to thinke of how diuine a nature and qua­litie it is: but when I cast downe mine eies to my body (as the Swanne to her blacke legs) and see what loathsome matter issues from the mouth, nostrils, cares, pores, and other pas­sages, and how most carrion-like of all other creatures it is after death; I am iustly asha­med to thinke, that so excellent a guest dwels but in a meere cleanly dunghill.

68

Euery worldling is a mad man. For, besides that hee preferreth profit and pleasure to Vertue, the World to God, Earth to Heauen, Time to Eternitie; hee pampers the body, and starues the soule. He feedes one Fowle an hundred times, that it may feed him but once; and seekes all Lands and Seas for dainties, not caring whether any, or what repast he prouideth for his soule. Hee cloathes the body with all rich ornaments, that it may bee as faire without, as it is filthie within; whilest his soule goes bare and naked, hauing not a tag of knowledge to couer it. Yea, hee cares not to destroy his soule, to please the body; when for the saluation of the soule, he will not so much as hold the body short of the least pleasure. What is, if this be not, a reasonable kinde of madnesse? Let me enioy my soule no longer, than I preferre it to my body. Let mee haue a deformed, leane, crooked, vn­healthfull, neglected body; so that I may finde my soule sound, strong, well furnished, well disposed both for earth and heauen.

69

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

70

A mans best monument is his vertuous actions. Foolish is the hope of immortality, and future praise, by the cost of senselesse stone; when the Passenger shall onely say, Here lies a faire stone, and a filthy carkasse. That only can report thee rich: but for other praises, thy selfe must build thy monument aliue; and write thy owne Epitaph in ho­nest and honourable actions. Which are so much more noble than the other, as liuing men are better than dead stones: Nay, I know not if the other be not the way to worke a perpetuall succession of infamy, whiles the censorious Reader, vpon occasion therof, shall comment vpon thy bad life: whereas in this, euery mans heart is a Toombe, and euery mans tongue writeth an Epitaph vpon the well-behaued. Either I will procure me such a monument, to be remembred by; or else it is better to be inglorious, than infamous.

71

The basest things are euer most plentifull. History and experience tell vs, that some kinde of Mouse breedeth 120 young ones in one nest: whereas the Lion, 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.

72

An euill man is clay to God, wax to the Deuill. God may stamp him into powder, or temper him anew; but none of his meanes can melt him. Contrariwise, a good man is Gods wax, and Satans clay: he relents at euery looke of God, but is not stirred at any tentation. I had rather bow than breake, to God: but, for Satan, or the world, I had rather be broken in peeces with their violence, than suffer my selfe to be bowed vn­to their obedience.

73

It is an easie matter for a man to be carelesse of himselfe; and yet much easier to be enamoured of himselfe. For, if he be a Christian, whiles he contemneth the world 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 the 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 and ostentation (as euer dangerous; but most of all, in Gods businesse) which who so affect, doe as ill spokesmen; who when they are sent to wooe for God, speake for themselues. I know how dangerous 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 the end, I finde most irksome of all other. My soule shall euer looke vpward for ioy, and downeward for penitence.

76

God is euer with me, euer before me. I know, he cannot but ouer-see me alwaies; though my eies be held that I see him not: yea, he is still within me, though I feele him [Page 13] not: neither is there any moment, that I can liue without God. Why doe I not, there­fore, alwaies liue with him? Why doe I not account all houres lost, wherein I enioy him not?

77

There is no man so happy as the Christian. When he lookes vp vnto heauen, hee thinkes, That is my home: the God that made it, and owes it, is my Father: the Angels, more glorious in nature than 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 he heares God thunder aboue his head, he thinks, This is the voice of my Father. When he remembreth the Tribunall of the last Iudgement, 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 blow admits him to eternall ioy. And (which is most of all) nothing in earth or hell can make him miserable. There is nothing in the world, worth enuying, but a Christian.

78

As Man is a little world: so euery Christian is a little Church within himselfe. As the Church, therefore, is sometimes in the wane, through persecution; other times in her full glory and brightnesse: so let mee expect my selfe sometimes drouping vnder Ten­tations, and sadly hanging downe the head for the want of the feeling of Gods presence; at other times caried with the full saile 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 Childe of God.

79

Tentations on the right hand, are more perillous than those on the left; and destroy a thousand, to the others ten: as the Sunne, more vsually, causeth the traueller to cast off his cloke, than the wind. For, those on the left hand miscarry men but two waies: to distrust, and deniall of God; more rate sinnes: but the other, to all the rest, wherewith mens liues are so commonly defiled. The spirit of Christians, is like the English leat; whereof we reade, that it is fired with water, quenched with oyle. And these two, pro­sperity and aduersity, are like heat and cold: 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 proffered honour, or pleasure, for conscience sake; as, on the racke not to denie bis profession. When these are offered, I will not nibble at the bait; that I be 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 praiers, either stand, as a seruant, before my master; or kneele, as a subiect, 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 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, it not for a moment, much lesse for eternity. And, if not the torment of a part, much lesse of the whole. For if the paine but of a tooth be so intolerable, what shall the racking of the whole body be? And; if of the body; what [...] [...]hat be, which is primarily of the soule? If there be pleasures that I heare not of, I will be wary of buying them so ouer-deare.

82

As Hypocrisie is a common counterfeit 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 counterfeited by superstition: good thrift, by niggardlinesse; charity, with vaine-glorious pride. For, as charity is bounteous to the poore; so is vaine-glory to the wealthy: as charity sustaines all, for truth; so pride, for a vaine praise: both of them make a man courteous and affable. So the substance of euery vertue is in the heart: which, since it hath not a window made into it, by the Creator of it, (but is reserued vnder locke and key for his owne view) I will iudge onely by appearance. I had rather wrong my selfe, by credulity; than others, by vniust censures and suspicions.

83

Euery man hath a kingdome within himselfe: Reason, as the Princesse, dwels in the highest and inwardest roome: the senses are the Guard and attendants on the Court; without whose aid, nothing is admitted into the Presence: The supreme faculties (as will, memory, &c.) are the Peeres: The outward parts, and inward affections, are the Commons: Violent Passions are as Rebels, to disturbe the common peace. I would not be a Stoicke, to haue no Passions: for that were to ouerthrow this inward gouern­ment 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 makes way for the extremity of another, (as excesse of loue causeth excesse of griefe, vpon the losse of what we loued:) I will doe as wise Princes vse, to those they misdoubt for faction; so hold them downe, and keepe them bare, that their very impotency and re­misnesse shall affoord me securitie.

84

I looke vpon 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 conceit, besides vsing: I can vse (as I lawfully 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 only by Tenure at will.

85

There is none like to Luthers three masters; Prayer, Tentation, Meditation. Tentation stirs vp holy meditation: Meditation prepares to Praier: and Praier makes profit of Ten­tation; and fetcheth all diuine knowledge from Heauen. Of others, I may learne the Theorie of Diuinity; of these onely, the Practise. Other masters teach me by rote, to speake Parrot-like of heauenly things: these alone, with feeling and vnderstanding.

86

Affectation is the greatest enemy both of doing well, and good acceptance of what is done. I hold it the part of a wise man, to endeuour rather that fame may follow him, than goe before him.

87

I see a number, which, with Shimei, whiles they seeke their seruant, which is riches, lose their soules. No worldly thing shall draw me without the gates, within which God hath confined me.

88

It is an hard thing for a man to finde wearinesse in pleasure, while it lasteth; or con­tentment in paine, while he is vnder it. After both (indeed) it is easie: yet both of these [Page 15] must be found in both; or else we shall be drunken with pleasures, and ouerwhelmed with sorrow. As those, therefore, which should eat some dish ouer-deliciously sweet, doe allay it with tart sawce, that they may not be cloyed: and those that are to receiue bitter pills (that they may not be annoyed with their vnpleasing taste) rowle them in Sugar: So in all pleasures it is best to labour, not how to make them most delightfull; but how to moderate them from excesse: and in all sorrowes, so to settle our hearts in true grounds of comfort, that we may not care so much for being bemoned of others, as how to be most contented in our selues.

89

In wayes, we see Trauellers chuse not the fairest, and greenest, if it be either crosse or contrary; but the neerest, though miry and vneuen: so, in opinions, let me follow not the plausiblest, but the truest, though more perplexed.

90

Christian societie is like a bundle of sticks laid together, whereof one kindles another. Solitary men haue fewest prouocations to euill; but againe fewest incitations to good. So much, as doing good, is better than not doing euill, will I account Christian good fellowship better than an Eremitish and melancholike solitarinesse.

91

I had rather confesse my ignorance, than falsly professe knowledge. It is no shame, not to know all things; but it is a iust shame to ouer-reach in any thing.

92

Sudden extremitie is a notable triall of faith, or any other disposition of the soule. For as in a sudden feare, the bloud gathers to the heart, for guarding of that part which is principall: so the powers of the soule combine themselues in an hard exigent, that they may be easily iudged of. The faithfull (more suddenly than any casualtie) can lift vp his heart to his stay in Heauen: Whereas the worldling stands amazed, and distraught with the euill; because he hath no refuge to flie vnto. For, not being acquainted with God in his peace, how should he but haue him to seeke in his extremitie? When there­fore some sudden stitch girds me in the side, like to be the messenger of death; or when the sword of my enemie, in an vnexpected assault, threatens my body; I will seriously note how I am affected: so the suddennest euill, as it shall not come vnlooked for, shall not goe away vnthought of. If I finde my selfe couragious, and heauenly-minded, I will reioyce in the truth of Gods grace in me; knowing that one dram of tried faith, is worth a whole pound of speculatiue; and that, which once stood by me, will neuer faile mee: If deiected, and heartlesse, herein I will acknowledge cause of humilia­tion; and, with all care and earnestnesse, seeke to store my selfe against the dangers following.

93

The Rules of ciuill policie may well 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 he is once seated in the Throne ouer loyall subiects, Vnite and Rule: so, in the regiment of the soule, there must be variance set in the iudge­ment, and the conscience and affections; that that which is amisse may be subdued: but, when all parts are 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 doe 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 reigne with comfort; and neuer will be quiet, till I haue atchieued it.

94

I brought sin enough with me into the world to repent of all my life, though I should neuer actually sinne: and sinne enough actually euery day, to sorrow for, though I had brought none with me into the world: but, laying both together, my time is rather too short for my repentance. It were madnesse in me to spend my whole life in iollity and pleasure, whereof I haue so small occasion; and neglect the opportunity of my so iust sorrow: 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 estates, I am vncapable of repentance. I will doe that while I may, which, when I haue neglected, is vnrecouerable.

95

Ambition is torment enough for an enemie. For, it affoords as much discontentment in enioying, 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 me to liue in the wise mens stocks, in a contented want; than in a fooles Paradise, to vex my selfe with wilfull vnquietnesse.

96

It is not possible but a conceited man must be a foole. For, that ouer-weening opi­nion he hath of himselfe, excludes all opportunity of purchasing knowledge. Let a ves­sell be once full of neuer so base liquor, it will not giue roome to the costliest; but spills beside, whatsoeuer is infused. The proud man, though he be empty of good substance, yet is full of conceit. Many men had proued wise, if they had not so thought themselues. I am empty enough to receiue knowledge enough; Let me thinke my selfe but so bare as I am, and more I need not. O Lord, doe thou teach mee how little, how nothing I haue; and giue me no more, than 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 complained 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 iniury so farre 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 mercifull man. Yet not all at all times: but Reuenge alwaies, leauing it to him that can, and will doe it: Censure oft times; Satisfaction some­times. He that deceiues me oft, though I must forgiue him; yet charity bindes me not, not to censure him for vntrusty: 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 retaine them, as I may not induce God to retaine mine to him.

99

Garments that haue once one rent in them, are subiect to be torne on euery naile, and euery bryer; and glasses, that are once crackt, are soone broken: such is mans good name once tainted with iust reproch. Next to the approbation of God, and the testimony of mine owne conscience, I will seeke for a good reputation amongst men: not by close cariage, concealing faults, that they may not be knowne to my shame: but auoiding all vices, that I may not deserue it. The efficacy of the agent, is in the patient well disposed. It is hard for me euer to doe good, vnlesse I be reputed good.

100

Many vegetable, and many brute creatures exceed man in length of age. Which hath opened the mouthes or Heathen Philosophers to accuse Nature, as a step-mother to Man; who hath giuen him the least time to liue, that onely could make vse of his time, in getting knowledge. But herein Reiigion doth most mangnifie GOD, in his wisdome and iustice; teaching vs, that other creatures liue long, and perish to no­thing, onely Man recompences the shortnesse of his life, with eternity after it; that the sooner he dies well, the sooner hee comes to perfection of knowledge, which hee might in vaine seeke below: the sooner he dies ill, the lesse hurt he doth with his know­ledge. There is great reason then, why man should liue long; greater, why he should die early. I will neuer blame God, for making mee too soone happy; for changing my ignorance, for knowledge; my corruption, for immortality; my infirmities, for perfection. Come Lord Iesus, come quickly.

1

A Man vnder Gods affliction, is like a bird in a net; the more he striueth, the more he is intangled. Gods Decree cannot be eluded with impatience. What I cannot auoid, I will learne to beare.

2

I finde, that all worldly things require a long time in getting; and affoord a short pleasure in enioying them. I will not care much, for what I haue; nothing, for what I haue not.

3

I see naturall bodies forsake their owne place and condition, for the preseruation of the 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 to my selfe.

4

That which is said of the Elephant, that being guiltie of his deformitie, hee cannot abide to looke on his owne face in the water (but seekes for troubled and muddie chan­nels) we see well moralized, in men of euill conscience, who know their soules are so fil­thie, that they dare not so much as view them; but shift off all checks of their former ini­quitie, with vaine excuses of good-fellowship. Whence it is, that euery small reprehensi­on so galls them; because it calls the eye of the soule home to it selfe, and makes them see a glimpse of what they would not. So haue I seene a foolish and timorous Patient, which knowing his wound very deepe, would not endure the Chirurgion to search it: whereon what can ensue, but a festering of the part, and a danger of the whole body? So I haue seene many prodigall wasters run so farre in bookes, that they cannot abide to heare of reckoning. It hath beene an old and true Prouerbe, Oft and euen reckonings make long friends: I will oft summe my estate with God; that I may know what I haue to expect, and answer for. Neither shall my score run on so long with God, that I shall not know my debts, or feare an Audit, or despaire of pardon.

5

I account this body, nothing, but a close prison to my soule; and the earth a larger prison to my body. I may not breake prison, till I be 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 doe ill; euery man to suffer ill: wherein, if we consider it well, we shall finde that we feare our best friends. For my part, I haue learned more of God and of my selfe, in one weekes extremitie, than all my whole lifes prosperitie had taught me afore. And, in reason and common experience, prosperitie vsually makes vs forget our death: aduersitie, on the other side, makes vs neglect our life. Now (if we measure both of these, by their effects) forgetfulnesse of death makes vs secure: neglect of this life makes vs carefull of a bet­ter. So much therefore as neglect of life is better than forgetfulnesse of death; and watchfulnesse better than securitie: so much more beneficiall will I esteeme aduersitie, than prosperitie.

7

Euen griefe 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 griefe: sith griefe past, is ioyfull; and long expectation of ioy, is grieuous.

8

Euery sicknesse is a little death. I will be content to die oft, that I may die once well.

9

Oft times those things which haue beene sweet in opinion, haue proued bitter in ex­perience. I will therefore euer suspend my resolute iudgement, vntill the triall and euent: in the meane while I will feare the worst, and hope the best.

10

In all diuine and morall good things, I would faine keepe that I haue, and get that I want. I doe not more loath all other couetousnesse, than I affect this. In all these things alone, I professe neuer to haue enough. If I may increase them, therefore, 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 beat me, so he amend me: let him take all away from me, so he giue me himselfe.

12

There must not be one vniforme proceeding with all men, in reprehension: but that must varie according to the disposition of the reproued. I haue seene some men as thornes, which easily touched, hurt not; but if hard and vnwarily, fetch bloud of the hand: others, as nettles, which if they be 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 know whether he be a thorne, or a nettle.

13

I will account no sinne little; since there is not the least, but workes out the death of the soule. It is all one, whether I be drowned in the ebber shore, or in the midst of the deepe Sea.

14

It is a base thing to get goods, to keepe them. I see that God (which only is infinite­ly rich) holdeth nothing in his owne hands, but giues all to his creatures. But, if we will needs lay vp, where should wee rather repose it, than in Christs treasurie? The poore [Page 25] mans hand is the treasury of Christ. All my superfluity shall be there hoorded vp, where I know it shall be safely kept, and surely returned me.

15

The Schoole of God, and Nature, require two contrary 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 we shall conceiue. He that beleeues no more than hee con­ceiues, can neuer be a Christian; nor he a Philosopher, that assents without reason. In Na­tures Schoole, we are taught to bolt out the truth, by Logicall discourse: God cannot en­dure a Logician. In his Schoole, he is the best Scholler, that reasons least, and assents most. In diuine things, what I may I wil conceiue: the rest I will beleeue and admire. Not a curious head, but a credulous and plaine heart, is accepted with God.

16

No worldly pleasure hath any absolute delight in it: but as a Bee, hauing honey in the mouth, hath a sting in the taile. Why am I so foolish, to rest my heart vpon any of them? and not rather labour to aspire to that one absolute Good, in whom is nothing sauouring of griefe, nothing wanting to perfect happinesse?

17

A sharpe reproofe I account better than a smooth deceit. Therefore when my friend checkes me. I will respect it with thankfulnesse: when others flatter me, I will suspect it, and rest in mine owne censure of my selfe; who should be more priuie (and lesse partiall) to my owne deseruings.

18

Extremity distinguisheth friends: Worldly pleasures, like Physicians, giue vs ouer when once we lie a dying; and yet the death-bed had most need of comforts: Christ Iesus standeth by his, in the pangs of death; and after death at the barre of iudgement; not 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 me, (whom I haue found euer faithfull and present in all extremities) Kill me, yet will I trust in thee.

19

We haue heard of so many thousand generations passed, and we haue seene so many hundreds die within our knowledge; that I wonder any man can make account to liue one day. I will die daily. It is not done before the time, which may be done at all times.

20

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

21

In hoping well, in being ill, and fearing worse, 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; lest I should deceiue my selfe with too much confi­dence (wherein euill shall be so much more vnwelcome and intolerable, because I looked for good) nor, againe, feare without hope; lest I should be ouer-much deiected: nor doe either of them, without true contentation.

22

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, than our owne; Pride, looking more at our selues, than the benefit; Couetousnesse, looking more at what wee would haue, than what we 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 I requite others great pleasures, with equall good will, and accept of small fa­uours, with great thankfulnesse.

24

Whereas the custome of the world is, to hate things present, to desire future, and mag­nifie what is past; I will contrarily esteeme that which is present, best. For, both whar is past, was once present; and what is future, will be present: future things 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 it plaieth with the fether, and stoopeth to the glasse) is caught in the Fowlers net: and yet cannot see our selues alike made fooles by Satan; who, deluding vs by the vaine feathers and glasses of the world, sud­denly enwrappeth vs in his snares. We see not the nets indeed; it is too much that we shall feele them, and that they are not so easily escaped after, as before auoided. O Lord, keepe thou mine eies from beholding vanity. And though mine eies see it, let not my heart stoope to it, but loath it afarre off. And, if I stoope at any time, and be taken, set thou my soule at libertie: that I may say, My soule is escaped, euen as a bird out of the snare of the Fowler; the snare is broken, and I am deliuered.

26

In suffering euill, to looke to secondary 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 blow at our equall, we returne it with vsurie: if of a Prince, we repine not. What matter is it, if God kill me, whether he doe it by an Ague, or by the hand of a Tyrant? Againe, in expectation of good, to looke to the first cause, without care of the second, argues idle­nesse, and causeth want. As we cannot helpe our selues, without God: so God will not ordinarily helpe vs, without our selues. In both, I will looke 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 shewes it my owne. It is greater glory, comfort, and gaine, to lay it out well, than to keepe it safely. God hath made me, not his Treasurer, but his Steward.

28

Augustines friend, Nebridius, not vniustly hated a short answer, to a weighty and diffi­cult question; because the disquisition of great truths requires time, and the determi­ning is perillous: 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 fauour of any man than I must needs. I will rather chuse to make an honest shift, than ouer-much enthrall my selfe, by being beholding.

30

The World is a Stage; euery man an actor, and plaies his part here, either in a Co­medie, or Tragedie. The good man is a Comedian; which (how-euer he begins) ends merrily: but the wicked man acts a Tragedie; and therefore euer ends in horrour. Thou seest a wicked man vaunt himselfe on this stage: stay till the last Act, and looke to his end (as Dauid did) and see whether that be peace. Thou wouldest make strange Trage­dies, if thou wouldest haue but one Act. Who sees an Oxe, grazing in a fat and ranke pasture, and thinkes not that he is neere to the slaughter? whereas the leane beast, that toyles vnder the yoke, is farre enough from the Shambles. The best wicked man cannot be so enuied in his first shewes, as he is pitiable in the conclusion.

31

Of all obiects of Beneficence, I will chuse either an old 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, Chri­stianity is nothing but a diuine and better Philosophy.) Three sorts of men come to the Market: buyers, sellers, 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 seat. If I deserue well, a low place cannot disparage me so much as I shall grace it: if not, the height of my place shall adde to my shame; whiles euery man shall condemne me of pride matched with vnworthinesse.

34

I see there is not so much difference betwixt a man and a beast, as betwixt a Christi­an, and a naturall man. For, whereas man liues but one life of reason, aboue the beast; a Christian liues foure liues, aboue a naturall man: The life of inchoate regeneration, by grace; the perfect life of imputed righteousnesse; the life of glory begun, in the sepa­ration of the soule; the life of perfect glory, in the society of the body, with the soule in full happinesse: The worst whereof is better by many degrees, than the best life of a na­turall man. For whereas the dignitie of the life is measured, by the cause of it, (in which regard the life of the plant is basest, because it is but from the iuyce, arising from the root, administred by the earth: the life of the bruit creature better than it, because it is sensitiue: of a man better than it, because reasonable) and the cause of this life, is the Spirit of God; so farre as the Spirit of God is aboue reason, so farre doth a Christian exceed a meere naturalist. I thanke God much that hee hath made me a man; but more, that hee hath made me a Christian: without which, I know not whether it had beene bet­ter for me to haue beene a beast, or not to haue beene.

35

Great mens fauours, friends promises, and dead mens shooes, I will esteeme, but not trust to.

36

It is a fearefull thing to sinne; more fearefull to delight in sinne; yet worse than worst, to boast of it. If therefore I cannot auoid sinne, because I am a man; yet I will auoid the delight, defence and boasting of sinne, because I am a Christian.

37

Those things which are most eagerly desired, are most hardly both gotten and kept; God commonly crossing our desires, in what we are ouer-feruent. I will therefore ac­count all things, as too good to haue, so nothing too deare to lose.

38

A true friend is not borne euerie day. It is best to be courteous 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 burthen to the minde, ere they be vttered: so are they no lesse charge to the receiuer, when they are vttered. I will not long after more inward se­crets, lest I should procure doubt to my selfe, and iealous feare to the discloser: But as my mouth shall be shut with fidelitie, not to blab them; so mine eare shall not bee too open to receiue them.

40

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

41

I will enioy all things in God, and God in all things; nothing in it selfe: So shall my ioyes neither change, nor perish. For how euer the things themselues may alter, or fade: yet he, in whom they are mine, is euer like himselfe, constant, and euerlasting.

42

If I would prouoke my selfe to contentation, I will cast downe mine eies 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 deiect my selfe to them, by how much more I see them thought worthy to be respected of others, and deserue better in themselues.

43

True vertue rests in the conscience of it selfe either for reward, or censure. If therefore I know my selfe vpright, false rumors shall not daunt me: if not answerable to the good report of my fauourers, 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 be 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

An honest word I account better, than a carelesse oath. I will say nothing but what I dare sweare, and 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 be put betwixt a friend and an enemie; betwixt a familiar, and a friend; and much good vse to be made of all: but, of all, with discretion. I will disclose my selfe no whit to my enemie, somewhat to my friend, wholly to no man; lest I should be more others, than mine owne. Friendship is brittle stuffe. How know I, whether he that loues me, may not hate mee 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 praised, 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 hostilitie, as discord in religions: so nothing in the world vnites mens hearts 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 on the best, and 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 Hell can seuer him; so it vnites one Christian soule to another so firmely, that no outward occurrences, no imperfections in the partie loued, can dissolue them. If I loue not the childe of God (for his owne sake, for his Fathers sake) more than my friend (for my commodity, or my kinsman for bloud) I neuer receiued any sparke of true heauenly loue.

50

The good duty, that is deferred vpon a conceit of present vnfitnesse, at last growes irk­some; and thereupon altogether neglected. I will not suffer my heart to entertaine the least thought of lothnesse towards the taske of deuotion, wherewith I haue stinted my selfe: but violently breake thorow any motion of vnwillingnesse; not without a deepe checke to my selfe, for my backwardnesse.

51

Hearing is a sense of great apprehension; yet farre more subiect to deceit, than seeing: not in the manner of apprehending, but in the vncertainty of the obiect. Words are vocall interpreters of the minde; actions, reall: and therefore how euer both should speake according to the truth of what is in the heart; yet words doe more belie the heart, than actions. I care not what words I heare, when I see deeds. I am sure, what a man doth, he thinketh: not so alwaies, what he speaketh. Though I will not bee so seuere a censor, that, for some few euill acts, I should condemne a man of false-heartednesse: yet, in common course of life I need not be so mopish, as not to beleeue rather the language of the hand, than of the tongue. He, that saies well, and doth well, is without excep­tion commendable: but, if one of these must be seuered from the other, I like him well, that doth well, and saith nothing.

52

That, which they say of the Pelican, that when the Shepherds, in desire to catch her, lay fire not farre from her nest; which she finding, and fearing the danger of her young, seekes to blow out with her wings, so long till she burne her selfe and makes her selfe a prey, in an vnwise pitty to her young; I see morally verified in experience, of those which indiscreetly medling with the flame of dissention kindled in the Church, rather increase than quench it; rather fire their owne wings than helpe others. I had rather be­waile the fire afarre off, than stirre in the coles of it. I would not grudge my ashes to it, if those might abate the burning: but, since I see this is daily increased with partaking, I will behold it with sorrow; and meddle no otherwise than by praiers to God, and in­treaties to men; seeking my owne safety, and the peace of the Church, in the freedome of my thought, and silence of my tongue.

53

That which is said of Lucillaes faction, that anger bred it, pride fostered it, and co­uetousnesse [Page 30] 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 singularitie in opinion) are confirmed through anger, (whiles they stomacke and grudge any contradiction) and are nourished through couetousnesse, whiles they seeke abilitie to beare out their part. In some others againe, couetousnesse obtaines the first place, anger the second, pride the last. Herein therefore I haue beene alwaies wont to commend and admire the humilitie of those great and pro­found wits, whom depth of knowledge hath not lead to by-paths in iudgement; but (walking in the beaten path of the Church) haue bent all their forces to the establishment of receiued truths: accounting it greater glorie to confirme an ancient veritie, than to de­uise a new opinion (though neuer so profitable) vnknowne to their predecessors. I will not reiect a truth, for meere noueltie: (Old truths may come newly to light; neither is God tied 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 eie are the minds receiuers; but the tongue is onely busied in expen­ding the treasure receiued. If therefore the reuenues of the minde bee vttered as fast, or faster than they are receiued; it cannot bee, but that the minde must needs bee held bare, and can neuer lay vp for purchase. But, if the receiuers take in still with no vtterance, the minde may soone grow a burthen to it selfe, and vnprofitable to others. I will not lay vp too much, and vtter nothing, lest I be couetous: nor spend much, and store vp little, lest I be prodigall and poore.

55

It is a vaine-glorious flatterie for a man to praise himselfe: An enuious wrong to de­tract from others. I will therefore speake no ill of others, no good of my selfe.

56

That which is the miserie of Trauellers, to finde many Oasts, and few friends, is the estate of Christians in their pilgrimage to a better life. Good friends may not, therefore, be easily forgone: neither must they bee vsed as suits of apparell; which when wee haue worne threed-bare, wee cast off, and call for new. Nothing, but death or villanie, shall di­uorce mee from an old friend; but still I will follow him so farre, as is either possible or honest: and then I will 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 swallow and digest; if great, I will smother them: how­euer, I will winke at them to others; but, louingly notifie them to himselfe.

58

Iniuries hurt not more in the receiuing, than in the remembrance. A small iniurie shall goe as it comes: a great iniurie may dine or sup with me; but none at all shall lodge with me. Why should I vex my selfe, because another hath vexed me?

59

It is good dealing with that, ouer which we haue the most power. If my state will not be framed to my minde, I will labour to frame my minde to my estate.

60

It is a great miserie to be either alwaies, or neuer alone: societie of men hath not so much [Page 31] gaine as distraction. In greatest companie I will bee alone to my selfe: in greatest priuacie, in companie with God.

61

Griefe for things past that cannot be remedied, and care for things to come that cannot be preuented, may easily hurt, can neuer benefit me. 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 keepe my selfe rather beneath, than either leuell or aboue it. A man may rise when he will, with honour: but cannot fall without shame.

63

Nothing doth so befoole a man, as extreme passion. This doth both make them fooles, which otherwise are not; and shew them to bee fooles, that are so. Violent passions, if I cannot tame them, that they may yeeld to my ease; I will at least smother them by con­cealement, that they may not appeare to my shame.

64

The minde of man, though infinite in desire, yet is finite in capacitie. Since I cannot hope to know all things, I will labour first to know what I needs must, for their vse: next, what I best may, for their conuenience.

65

Though time be precious to me (as all irreuocable good things deserue to be) and of all other things, 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

The practises of the best men are more subiect to errour than their speculations. I will honour good examples: but I will liue by good precepts.

67

As charitie requires forgetfulnesse of euill deeds: so patience requites forgetfulnesse of euill accidents. I will remember euils past, to humble me; not to vex me.

68

It is both a miserie and a shame for a man to bee a Bankrupt in loue: which hee may easily pay, and be neuer the more impouerished. I will be in no mans debt, for good will: but will at least returne euery man his owne measure, if not with vsurie. It is much better to bee a Creditor, than a Debtor, in any thing; but especially of this: yet of this I will so bee content to bee a Debtor, that I will alwaies bee paying it where I owe it; and yet neuer will haue so paid it, that I shall not owe it more.

69

The Spanish Prouerbe is too true; Dead men and absent finde no friends. All mouthes are boldly opened, with a conceit of impunitie. My eare shall bee no graue to burie my friends good name. But as I will bee my present friends selfe; So will I 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 mee, in recompence of his want: for it shall make mee thinke more often, [Page 32] and seriously of earth, and of heauen. Of earth, for his body which is reposed in it: Of Heauen, for his soule which possesseth it before mee: Of earth, to put me in minde of my like frailtie and mortality: Of Heauen, to make me desire, and (after a sort) emulate his happinesse and glory.

71

Varietie of obiects is wont to cause distraction: when againe a little one, laid close to the eye (if but of a peny breadth) wholly takes vp the sight; which could else see the whole halfe Heauen at once. I will haue the eies of my minde euer fore-stalled, and fil­led with those two obiects; the shortnesse of my life, eternity after death.

72

I see that he is more happy, that hath nothing to lose, than he that loseth that which he hath. I will therefore neither hope for riches, nor feare pouerty.

73

I care not so much in any thing for multitude, as for choice. Bookes and friends I will not haue many: I had rather seriously conuerse with a few, than wander amongst many.

74

The wicked man is a very coward, and is afraid of euery thing. Of God; because he is his enemy: of Satan, because he is his tormentor: of Gods creatures, because they (ioyning with their Maker) fight against him: of himselfe, because he beares about him his owne accuser and executioner. The godly man contrarily, is afraid of nothing. Not of God, because he knowes him his best friend, and therefore will not hurt him: not of Satan, because he cannot hurt him: not of afflictions, because he knowes they pro­ceed from a louing God, and end to 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 be secure, because he knowes not what he hath to feare; or desperate, through extremitie of feare: but, truly couragious he cannot be. Faithles­nesse cannot chuse but be false-hearted. I will euer, by my courage, take triall of my faith. By how much more I feare, by so much lesse I beleeue.

75

The godly man liues hardly, and (like the Ant) toiles here, during the Summer of his peace, holding himselfe short of his pleasures, as looking to prouide for an hard Winter. Which, when it comes, he is able to weare it out comfortably: whereas the wicked man doth prodigally lash out all his ioyes, in the time of his prosperitie; and (like the Grashopper) singing merrily all Summer, is starued in Winter. I will so en­ioy the present, that I will lay vp more for hereafter.

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 setlednesse and tran­quillitie of minde; and to compare it with my owne disposition, and practice: whom I haue found too much drouping and deiected vnder small crosses; and easily againe caried away with little prosperitie: To see such courage and strength to contemne death, in those which thought they wholly perished in death; and to finde such faint-heartednesse in my selfe, at the first conceit of death, who yet am thorowly perswaded of the future happinesse of my soule. I haue the benefit of nature as well as they; besides infinite other helps that they wanted. Oh the dulnesse and blindnesse of vs vnworthy Christians! that suffer Heathens, by the dim candle-light of Nature, to goe further [Page 33] than we by the cleere Sun of the Gospell: that an indifferent man could not tell by our practice, 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, that I can finde the best Heathen as farre below me in true resolution, as the vulgar sort were below them. Else, I may shame Religion; it can neither honest nor helpe me.

77

If I would be irreligious and vnconscionable, I would make no doubt to be 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; I cannot see how hee can escape wealth and preferment. But for an vpright man to rise, is difficult: while his conscience straightly curbes him in, from euery vniust action; and will not allow him to aduance himselfe by indirect meanes. So riches come sel­dome easily, to a good man; seldome hardly, to the consciencelesse. Happy is that man that can be rich with truth, or poore with contentment. I will not enuy the grauell, in the vniust mans throat. Of riches let mee neuer haue more, than an honest man can beare away.

78

God is the God of order, not of confusion. As therefore, in naturall things, he vseth to proceed from one extreme to another by degrees, through the meane: so doth hee in spirituall. The Sun riseth not at once to his highest, from the darknesse of midnight; but first sends forth some feeble glimmering of light in the dawning; then lookes out with weake and watrish beames; and so by degrees ascends to the midst of heauen. So in the seasons of the yeere, we are not one day scorched with a Summer heat; and on the next, frozen with a sudden extremitie of cold. But Winter comes on softly; first, by cold dewes, then hoare frosts; vntill at last it descend to the hardest weather of all; such are Gods spirituall proceedings: He neuer brings any man from the estate of sin, to the estate of glory, but through the estate of grace. And as for grace, he seldome brings a man from grosse wickednesse to any eminence of perfection. I will be charita­bly iealous of those men, which from notorious lewdnesse leape at once into a sudden forwardnesse of profession. Holinesse doth not, like Ionas gourd, grow vp in a night. I like it better, to goe on, soft and sure, than for an hastie fit to runne my selfe out of winde; and after stand still and breathe me.

79

It hath beene said of old; To doe well and heare ill, is princely. Which as it is most true, by reason of the enuy which followes vpon iustice: so is the contrary no lesse iu­stified, by many experiments. To doe ill, and to heare well, is the fashion of many great men. To doe 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, gather about great men. Neither is there any so great misery in greatnesse as this, that it con­ceales men from themselues; and when they will needs haue a sight of their owne acti­ons, it shewes them a false glasse to looke in. Meannesse of stare (that I can finde) hath none so great inconuenience. I am no whit sorrie, that I am rather subiect to contempt, than flattery.

80

There is no earthly blessing so precious, as health of body: without which, all other worldly good things are but troublesome. Neither is there any thing more difficult, than to haue a good soule, in a strong and vigorous body (for, it is commonly 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 foule; playing the part of a perpetuall monitor, to incite it to good, and checke it for euill. I will not be ouer-glad of health, nor ouer-fearefull of sicknesse. I will more [Page 34] feare the spirituall hurt, that may follow vpon health, than the bodily paine, that ac­companies sicknesse.

81

There is nothing more troublesome to a good minde, than to doe 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 idlenesse; that labour is a profitable and pleasant trouble: idlenesse, a trouble both vnprofitable and comfort­lesse. I will be euer doing something; that either God when he commeth, or Satan when he tempteth, may finde me busied. And yet, since (as the old prouerbe is) better it is to be idle than effect nothing; I will not more hate doing nothing, than doing something to no purpose. I shall doe good, but a while; let me striue to doe it, while I may.

82

A faithfull man hath three eies: The first of sense, common to him with brute crea­tures: the second of reason, common to all men: the third of faith, proper to his pro­fession: whereof each looketh beyond other; and none of them medleth with others obiects. 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 supernaturall and spirituall: neither doth faith looke downe, to things that may be sensibly seene. If thou discourse to a brute beast of the depths of Philosophy, neuer so plainly, he vnderstands not, be­cause they are beyond the view of his eye, which is onely of sense. If to a meere carnall man, of diuine things; he perceiueth not the things of God: neither indeed can doe, because they are spiritually discerned. And therefore no wonder if those things seeme vnlikely, incredible, impossible to him, which the faithfull man (hauing a proportiona­ble meanes of apprehension) doth as plainly see, as his eye doth any sensible thing. Tell a plaine Country-man, that the Sunne, or some higher or lesser starre is much bigger than his Cart-wheele; or, at least, so many scores bigger than the whole earth; hee laughes thee to scorne, as affecting admiration, with a learned vntruth. Yet the Schol­ler, by the eye of reason, doth as plainly see and acknowledge this truth, as that his hand is bigger than his pen. What a thicke mist, yea what a palpable, and more than Egyptian darknesse, doth the naturall man liue in! what a world is there, that he doth not 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; and some of them 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 herbe, or flowre, or worme that he treads on, is there, whose true essence he knoweth? No, not so much, as what is in his owne bosome; what it is, where it is, or whence it is that giues Being to himselfe. But, for those things which concerne the best world, he doth not so much as confusedly see them; neither knoweth whether they be. Hee sees no whit into the great and awfull Maiestie of God. He discernes him not in all his creatures, filling the world with his infinite and glorious presence. Hee sees not his wise prouidence, ouer­ruling all things, disposing all casuall euents, ordring all sinfull actions of men to his owne glory. He comprehends nothing of the beautie, maiesty, power, and mercy of the Sauiour of the world, sitting in his humanity at his Fathers right hand. He sees not the vnspeakable happinesse of the glorified soules of the Saints. He sees not the whole heauenly Common-wealth of Angels (ascending and descending to the behoofe of Gods children) waiting vpon him at all times inuisibly (not excluded with closenesse of prisons, nor desolatenesse of wildernesses) and the multitude of euill spirits passing and standing by him; to tempt him vnto euill: but, like vnto the foolish bird when he hath hid his head that he sees no body, he thinkes himselfe altogether vnseene; and then counts himselfe solitary, when his eye can meet with no companion. It was not without cause, that we call a meere foole a naturall. For how-euer worldlings haue still thought Christians Gods fooles, we know them the fooles of the world. The deepest Philosopher that euer was (sauing the reuerence of the Schooles) is but an ignorant [Page 35] sot, to the simplest Christian. For the weakest Christian may, by plaine information, see somwhat into the greatest mysteries of Nature, because he hath the eie of Reason com­mon with the best: but the best Philosopher, by all the demonstration in the world, can conceiue nothing of the mysteries of godlines, because he vtterly wants the eie of faith. Though my insight into matters of the world be so shallow, that my simplicity moueth pitie, or maketh sport vnto others; it shall be my contentment and happines, that I see further into better matters. That which I see not, is worthlesse, and deserueth little bet­ter than contempt: that which I see, is vnspeakable, inestimable, for comfort, for glory.

83

It is not possible for an inferiour to liue at peace, vnlesse he haue learned to be con­temned. For the pride of his superiors, and the malice of his equals and inferiors, shall offer him continuall & ineuitable occasions of vnquietnes. As contentation is the mo­ther of inward peace with our selues: so is humility the mother of peace with others. For if thou be vile in thine owne eies first, it shall the lesse trouble thee to be accounted vile of others. So that a man of an high heart, in a low place, cannot want discontent­ment: whereas a man of lowly stomack, can swallow and digest contempt, without any distemper. For, wherein can he be the worse for being contemned, who out of his own knowledge of his deserts, did most of all contemne himselfe? I should be very impro­uident, if in this calling I did not looke for daily contempt: wherein we are made a spe­ctacle to the World, to Angels, and Men. When it comes, I will either embrace it, or contemne it: Embrace it, when it is within my measure; when aboue, contemne it. So embrace it, that I may more humble my selfe vnder it: and so contemne it, that I may not giue heart to him that offers it; nor disgrace him, for whom I am contemned.

84

Christ raised three dead men to life: One, newly departed; another, on the Bere; a third, smelling in the graue: to shew vs, that no degree of death is so desperate, that it is past helpe. My sinnes are many, and great: yet if they were more, they are farre be­low the mercy of him that hath remitted them, and the value of his ransome that hath payed for them. A man hurts himselfe most by presumption: but we cannot doe God a greater wrong, than to despaire of forgiuenesse. It is a double iniury to God, first, that we offend his iustice by sinning; then, that we wrong his mercy, with despairing, &c.

85

For a man to be weary of the world through miseries that he meets with (and for that cause to couet death) is neither difficult, nor commendable; but rather argues a base weaknesse of minde. So it may be a cowardly part, to contemne the vtmost of all terrible things, in a feare of lingering misery: but for a man either liuing happily here on earth, or resoluing to liue miserably, yet to desire his remouall to Heauen, doth well become a true Christian courage; and argues a noble mixture of patience and faith. Of patience, for that he can and dare abide to liue sorrowfully: of faith, for that he is assured of his better Being other-where; and therefore prefers the absent ioyes he looks for, to those he feeles in present: No sorrow shall make me wish my selfe dead, that I may not be at all. No contentment shall hinder me from wishing my selfe with Christ, that I may be happier.

86

It was not for nothing that the wise Creator of all things hath placed gold and sil­uer, and all precious minerals vnder our feet to be 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 creation aboue our heads: and that so open to our view, that we cannot chuse but euery moment behold them. Wherein what did hee else intend, but to draw away our mindes from these worthlesse, and yet [Page 36] hidden treasures, (to which he fore-saw wee would be too much addicted) and to call them to the contemplation of those better things, which (beside their beautie) are more obuious to vs, that in them wee may see and admire the glory of their Maker, and withall seeke our owne? How doe those men wrong themselues, and misconstrue God, who (as if he had hidden these things, because he would haue them sought, and laid the other open for neglect) bend themselues wholly to the seeking of these earthly commodities! and doe no more minde Heauen, than if there were none. If we could imagine a beast to haue reason, how could he be more absurd in his choice? How easie is it to obserue, that still the higher we goe, the more puritie and perfection we finde! (So earth is the very drosse and dregs of all the elements: water somewhat more pure than it; yet also more feculent than the aire aboue it: the lower aire lesse pure than his vppermost regions; and yet these as farre inferior to the lowest heauens: which againe are more exceeded by the glorious & Empyriall seat of God, which is the heauen of the iust:) Yet these brutish men take vp their rest, and place their felicitie in the lowest and worst of all Gods workmanship; not regarding that which with it owne glory can make them happy. Heauen is the proper place of my soule: I will send it vp thither continu­ally in my thoughts, whiles it soiournes with me, before it goe to dwell there for euer.

87

A man need not to care for more knowledge, than to know himselfe: he needs no more pleasure, than to content himselfe: no more victory, than to ouercome himselfe: no more riches, than to enioy himselfe. What fooles are they that seeke to know all o­ther things, & are strangers in themselues? that seeke altogether to satisfie other mens humors, with their owne displeasure: that seeke to vanquish Kingdomes and Countries, when they are not Masters of themselues; that haue no hold of their owne hearts, yet seeke to be possessed of all outward commodities. Goe home to thy selfe, first, vaine heart: and when thou hast made sure worke there, (in knowing, contenting, ouercom­ming, enioying thy selfe) spend all the superfluitie of thy time and labour, vpon others.

88

It was an excellent rule that fell from the Epicure (whose name is odious to vs, for the father of loosnesse;) That if a man would be rich, honorable, aged, he should not striue so much to adde to his wealth, reputation, yeeres, as to detract from his desires. For cer­tainly, in these things which stand most vpon conceit, he hath the most that desireth least. A poore man that hath little, and desires no more, is in truth richer than the grea­test Monarch, that thinketh hee hath not what hee should, or what hee might, or that grieues there is no more to haue. It is not necessitie, but ambition, that sets mens hearts on the racke. If I haue meat, drinke, apparell, I will learne therewith to be content. If I had the world full of wealth beside, I could enioy no more than I vse: the rest could please me no otherwise but by looking on. And why can I not thus solace my selfe, while it is others?

89

An inconstant and wauering minde, as it makes a man vnfit for societie (for that there can bee no assurance of his words, or purposes, neither can wee build on them, without deceit:) so, besides that, it makes a man ridiculous, it hinders him from euer attaining any perfection in himselfe, (for a rolling stone gathers no mosse; and the minde, while it would bee euery thing, proues nothing. Oft changes cannot bee without losse:) Yea, it keepes him from enioying that which he hath attained. For, it keepes him euer in worke; building, pulling downe, selling, changing, buying, commanding, forbidding. So, whiles he can be no other mans friend, hee is the least his owne. It is the safest course for a mans profit, credit, and ease, to deliberate long, to resolue surely; hardly to alter, not to enter vpon that, whose end hee fore-sees not answerable; and when hee is once entered, not to furcease till he haue attained the end he fore-saw. So may he, to good purpose, beginne a new worke, when he hath well finished the old.

90

The way to Heauen, is like that which Ionathan and his Armour-bearer passed, be­twixt two rocks; one Bozez, the other Seneh; that is, foule and thornie: whereto wee must make shift to climbe on our hands and knees; but when wee are come vp, there is victorie and triumph. Gods children haue three sutes of apparell, (whereof two are worne daily, on earth; the third laid vp for them in the Ward-rope of Heauen: They are euer either in blacke, mourning; in red, persecuted; or in white, glorious. Any way shall bee pleasant to me, that leads vnto such an end. It matters not, what rags, or what colours I weare with men; so I may walke with my Sauiour in white, and reigne with him in glorie.

91

There is nothing more easie, than to say Diuinitie by rote; and to discourse of spiri­tuall matters from the tongue or pen of others: but to heare God speake it to the soule, and to feele the power of Religion in our selues, and to expresse it out of the truth of ex­perience within, is both rare, and hard. All that wee feele not in the matters of God, is but hypocrisie: and therefore the more wee professe, the more wee sinne. It will neuer be well with mee, till in these greatest things I bee carelesse of others censures, fearefull onely of Gods, and my owne: till sound experience haue really catechised my heart, and made me know God, and my Sauiour, otherwise than by words; I will neuer bee quiet till I can see, and feele, and taste God: my hearing I will account as onely seruing to effect this, and my speech onely to expresse it.

92

There is no enemie can hurt vs, but by our owne hands. Satan could not hurt vs, if our owne corruption betraied vs not: afflictions cannot hurt vs without our owne impa­tience: tentations cannot hurt vs, without our owne yeeldance: death could not hurt vs, without the sting of our owne sinnes: sinne could not hurt vs, without our owne impeni­tence: how might I defie all things, if I could obtaine not to be my owne enemie? I loue my selfe too much, and yet not enough. O God, teach me to wish my selfe but so well as thou wishest me, and I am safe.

93

It grieues me to see all other creatures so officious to their Maker in their kinde: that both winds, and sea, and heauen, and earth, obey him with all readinesse, that each of these heares other, and all of them their Creator, though to the destruction of them­selues; and Man onely is rebellious, imitating herein the euill spirits, who in the receit of a more excellent kinde of reason, are yet more peruerse: hence it is, that the Prophets are oft times faine to turne their speech to the earth, void of all sense and life, from this liuing earth informed with reason: that onely which should make vs more pliable, stifneth vs. God could force vs, (if hee pleased) but hee had rather incline vs by gentlenesse. I must stoope to his power, why doe I not stoope to his will? It is a vaine thing to resist his voice, whose hand we cannot resist.

94

As all naturall bodies are mixt; so must all our morall disposition: no simple passion doth well. If our ioy be not allayed with sorrow, it is madnesse: and if our sorrow bee not tempered with some mixture of ioy, it is hellish and desperate: if in these earthly things, we hope without all doubt, or feare without all hope, wee offend on both sides; if we labour without all recreation, we grow dull and heartlesse: if wee sport our selues without all labour, wee grow wilde and vnprofitable: these compositions are wholsome, as for the bodie, so for the minde; which though it bee not of a compounded substance, as the body; yet hath much varietie of qualities and affections, and those contrarie to [Page 38] each other. I care not how simple my heauenly affections are, which the more free they are from composition, are the neerer to God: nor how compounded my earthly, which are easily subiect to extremities: if ioy come alone, I will aske him for his fellow; and euermore in spight of him, couple him with his contrarie: that so while each are enemies to other, both may be friends to me.

95

Ioy and sorrow are hard to conceale: as from the countenance, so from the tongue: there is so much correspondence betwixt the heart and the tongue, that they will moue at once: euery man therefore speakes of his owne pleasure and care: the Hunter and Fal­coner of his games; the Plough-man of his teame; the Souldier of his march, and co­lours. If the heart were as full of God, the tongue could not refraine to talke of him. The rarenesse of Christian communication, argues the common pouertie of grace. If Christ bee not in our hearts, we are godlesse: if hee be there without our ioy, wee are senselesse: if wee reioice in him, and speake not of him, wee are shamefully vnthankfull: euery man taketh, yea raiseth occasion to bring in speech of what he liketh. As I will thinke of thee alwaies, O Lord, so it shall be my ioy to speake of thee often: and if I finde not oppor­tunitie, I will make it.

96

When I see my Sauiour hanging in so forlorne a fashion, vpon the Crosse; his head drouping downe, his temples bleeding with thornes, his hands and feet with the nailes, and side with the speare; his enemies round about him, mocking at his shame, and in­sulting ouer his impotence: how should I thinke any otherwise of him, than, as him­selfe complaineth, forsaken of his Father? But when againe I turne mine eies, and see the Sunne darkened, the earth quaking, the rocks rent, the graues opened, the theefe con­fessing, to giue witnesse to his Deitie; and when I see so strong a guard of prouidence ouer him, that all his malicious enemies are not able so much as to breake one bone of that body, which seemed carelesly neglected, I cannot but wonder at his glorie, and safetie. God is euer neere, though oft vnseene; and if he winke at our distresse, he sleepeth not: the sense of others must not bee iudges of his presence, and care; but our faith: what care I, if the world giue me vp for miserable, whiles I am vnder his secret protection? O Lord, since thou art strong in our weaknesse, and present in our senslesnesse; giue mee but as much comfort in my sorrow, as thou giuest mee securitie, and at my worst I shall bee well.

97

In sinnes and afflictions our course must bee contrarie: wee must beginne to detest the greatest sinne first, and descend to the hatred of the least; wee must first beginne to suffer small afflictions with patience, that we may ascend to the indurance of the greatest. Then alone shall I be happy, when by this holy method, I haue drawne my soule to make con­science of the least euill of sinne, and not to shrinke at the greatest euill of affliction.

98

Prescription is no plea against the King: much lesse can long custome pleade for error against that our supreme Lord, to whom a thousand yeeres are but as yesterday: yea, Time, which pleads voluntarily for continuance of things lawfull, will take no fee, not to speake against an euill vse. Hath an ill custome lasted long? it is more than time it were abrogated: age is an aggrauation to sinne. Heresie or abuse, if it be gray-headed, deserues sharper opposition: to say, I will doe ill because I haue done so, is perillous and impious presumption: continuance can no more make any wickednesse safe, than the author of sinne, no Deuill: If I haue once sinned, it is too much; if oft, woe bee to mee, if the ite­ration of my offence cause boldnesse, and not rather more sorrow, more detestation: woe be to me and my sinne, if I be not the better because I haue sinned.

99

It is strange to see the varieties and proportion of spirituall and bodily diets: there bee some creatures that are fatted and delighted with poysons: others liue by nothing but aire; and some (they say) by fire: others will taste no water, but muddie: others feed on their fellowes, or (perhaps) on part of themselues: others, on the excretions of nobler crea­tures: some search into the earth for sustenance, or diue into the waters; others content themselues with what the vpper earth yeelds them without violence. All these and more, are answered in the palate of the soule: there bee some (yea the most) to whom sinne (which is of a most venemous nature) is both food and dainties; others, that thinke it the onely life, to feed on the popular aire of applause; others that are neuer well out of the fire of contentions; and that wilfully trouble all waters with their priuate humours and opinions; others, whose crueltie delights in oppression, and bloud; yea, whose enuie gnawes vpon their owne hearts; others, that take pleasure to reuiue the wicked and foule heresies of the greater wits of the former times; others, whose worldly mindes root alto­gether in earthly cares; or who not content with the ordinarie prouision of doctrine, af­fect obscure subtilties, vnknowne to wiser men; others, whose too indifferent mindes feed on what-euer opinion comes next to hand, without any carefull disquisition of truth; so some feed foule: others (but few) cleane and wholsome. As there is no beast vpon Earth, which hath not his like in the Sea, and which (perhaps) is not in some sort paral­lelled in the plants of the earth: so there is no bestiall disposition, which is not answerably found in some men. Mankinde therefore hath within it selfe his Goats, Chameleons, Sa­lamanders, Camels, Wolues, Dogs, Swine, Moles, and whateuer sorts of beasts: there are but a few men amongst men: to a wise man the shape is not so much as the qualities: If I be not a man within, in my choices, affections, inclinations; it had beene better for mee to haue beene a beast without: A beast is but like it selfe; but an euill man is halfe a beast, and halfe a Deuill.

100

Forced fauours are thanklesse; and commonly with noble mindes finde no accepta­tion; for a man to giue his soule to God, when he sees he can no longer hold it: or to be­stow his goods, when he is forced to depart with them: or to forsake his sinne, when hee cannot follow it, are but vnkinde and cold obediences: God sees our necessitie, and scornes our compelled offers; what man of any generous spirit will abide himselfe made the last refuge of a craued, denied, and constrained courtesie? While God giues mee leaue to keepe my soule, yet then to bequeathe it to him; and whiles strength and opportunitie serue mee to sinne, then to forsake it, is both accepted and crowned: God loues neither grudged, nor necessarie gifts: I will offer betimes: that hee may vouchsafe to take: I will giue him the best, that he may take all.

O God, giue me this grace, that I may giue thee my selfe, freely, and seasonably: and then I know thou canst not but accept me, because this gift is thine owne.

1

GOOD men are placed by God, as so many starres in the lower firmament of the world. As they must imitate those heauenly bodies, in their light and influence; so also in their motion: and therefore as the Planets haue a course proper to themselues, against the sway of the Heauen that carries them about; so must each good man haue a motion out of his owne iudgement, contrary to the customes and opinions of the vulgar; finishing his owne course with the least shew of resistance. I will neuer affect singularity, except it bee among those that are vicious. It is better to doe, or thinke well alone, than to follow a mul­titude in euill.

2

What strange variety of actions doth the eie of God see at once round about the com­passe of the earth, and within it! Some building houses; some deluing for metals; some marching in troups, or encamping one against another; some bargaining in the market; some trauelling on their way; some praying in their closets; others quaffing at the Ta­uerne; some rowing in the Gallies; others dallying in their chambers; and in short, as many different actions as persons: yet all haue one common intention of good to them­selues; true in some, but in the most, imaginary. The glorified Spirits haue but one vni­forme worke, wherein they all ioyne; The praise of their Creator. This is one difference betwixt the Saints aboue, and below: They aboue are free both from businesse, and distra­ction; these below are free (though not absolutely) from distraction, not at all from bu­sinesse. Paul could thinke of the cloke that he left at Troas; and of the shaping of his skins for his Tents: yet, thorow these he look't still at heauen. This world is made for businesse: my actions must vary according to occasions: my end shall be but one, and the same now on earth, that it must be one day in heauen.

3

To see how the Martyrs of God died, and the life of their persecutors, would make a man out of loue with life, and out of all feare of death. They were flesh and bloud, as well as we; life was as sweet to them, as to vs; their bodies were as sensible of paine as [Page 46] ours; wee goe to the same heauen with them. How comes it then, that they were so cou­ragious in abiding such torments in their death, as the very mention strikes horror into any Reader, and we are so cowardly in encountering a faire and naturall death? if this va­lour had beene of themselues, I would neuer haue looked after them in hope of imitation. Now, I know it was he for whom they suffered, and that suffered in them, which sustained them. They were of themselues as weake as I; and God can bee as strong in me as hee was in them. O Lord, thou art not more vnable to giue me this grace; but I am more vn­worthie to receiue it: and yet thou regardest not worthinesse, but mercie. Giue mee their strength, and what end thou wilt.

4

Our first age is all in hope. When wee are in the wombe, who knowes whether wee shall haue our right shape and proportion of body, being neither monstrous nor defor­med? When wee are borne, who knowes whether with the due features of a man, wee shall haue the faculties of reason and vnderstanding? When yet our progresse in yeeres discouereth wit or follie; who knowes, whether with the power of reason wee shall haue the grace of faith to bee Christians? and when wee begin to professe well, whether it bee a temporarie, and seeming, or a true and sauing faith? Our middle age is halfe in hope for the future, and halfe in proofe for that is past: Our old age is out of hope, and altogether in proofe. In our last times therefore we know, both what wee haue beene, and what to expect. It is good for youth to looke forward, and still to propound the best things vnto it selfe; for an old man to looke backward, and to repent him of that wherein he hath fai­led, and to recollect himselfe for the present: but in my middle age I will looke both back­ward and forward; comparing my hopes with my proofe; redeeming the time, ere it be all spent, that my recouerie may preuent my repentance. It is both a folly and miserie to say, This I might haue done.

5

It is the wonderfull mercie of God, both to forgiue vs our debts to him in our sinnes, and to make himselfe a debtor to vs in his promises. So that now both waies the soule may be sure; since hee neither calleth for those debts which hee hath once forgiuen; nor withdraweth those fauours, and that heauen which hee hath promised: but as hee is a mer­cifull creditor to forgiue, so is hee a true debtor to pay whatsoeuer hee hath vndertaken: whence it is come to passe, that the penitent sinner owes nothing to God but loue and obedience, and God owes still much and all to him: for he owes as much as he hath pro­mised; and what he owes by vertue of his blessed promise, we may challenge. O infinite mercie! Hee that lent vs all that wee haue, and in whose debt-bookes wee runne hourely forward till the summe be endlesse; yet owes vs more, and bids vs looke for payment. I cannot deserue the least fauour hee can giue; yet will I as confidently challenge the grea­test, as if I deserued it. Promise indebteth no lesse than loane or desert.

6

It is no small commendation to manage a little well. He is a good Waggoner that can turne in a narrow roome. To liue well in abundance, is the praise of the estate, not of the person. I will studie more how to giue a good account of my little, than how to make it more?

7

Many Christians doe greatly wrong themselues with a dull and heauie kinde of fullen­nesse; who not suffering themselues to delight in any worldly thing, are thereupon oft-times so heartlesse, that they delight in nothing. These men, like to carelesse guests, when they are inuited to an excellent banquet, lose their dainties for want of a stomacke; and lose their stomacke for want of exercise. A good conscience keepes alwaies good cheere [...] hee cannot chuse but fare well that hath it, vnlesse hee lose his appetite with [Page 47] neglect and slothfulnesse. It is a shame for vs Christians, not to finde as much ioy in God, as worldlings doe in their forced meriments; and lewd wretches in the practice of their sinnes.

8

A wise Christian hath no enemies. Many hate and wrong him: but hee loues all men, and all pleasure him. Those that professe loue to him, pleasure him with the comfort of their societie, and the mutuall reflection of friendship: those that professe hatred, make him more warie of his waies; shew him faults in himselfe, which his friends would ei­ther not haue espied, or not censured; send him the more willingly to seeke fauour aboue; and as the worst doe bestead him, though against their wills; so hee againe doth volunta­rily good to them. To doe euill for euill, as Ioab to Abner, is a sinfull weaknesse. To doe good for good, as Ahasuerus to Mordecai, is but naturall iustice: To doe euill for good, as Iudas to Christ, is vnthankfulnesse and villanie: Onely to doe good for euill, agrees with Christian profession. And what greater worke of friendship, than to doe good? If men will not be my friends in loue, I will perforce make them my friends in a good vse of their hatred. I will be their friend, that are mine, and would not be.

9

All temporall things are troublesome. For if wee haue good things, it is a trouble to forgoe them; and when wee see they must bee parted from, either wee wish they had not beene so good, or that wee neuer had enioyed them. Yea, it is more trouble to lose them, than it was before ioy to possesse them. If contrarily, wee haue euill things, their very presence is troublesome; and still we wish that they were good, or that we were disbur­dened of them. So good things are troublesome in euent, euill things in their vse. They in the future, these in present: they, because they shall come to an end; these, because they doe continue. Tell mee, thy wife, or thy childe lies dying, and now makes vp a louing and dutifull life, with a kinde and louing parture; whether hadst thou rather for thy owne part, shee had beene so good, or worse? would it haue cost thee so many heartie sighs and teares, if shee had beene peruerse and disobedient? yet if in her life time I put thee to this choice, thou thinkest it no choice at all, in such inequalitie. It is more tor­ment (saiest thou) to liue one vnquiet moneth, than it is pleasure to liue an age in loue. Or if thy life bee yet dearer: Thou hast liued to gray haires, not hastened with care, but bred with late succession of yeeres. Thy table was euer couered with varietie of dishes. Thy backe softly and richly clad: Thou neuer gauest deniall to either skinne or stomacke: Thou euer fauouredst thy selfe; and health, thee. Now death is at thy threshold, and vnpartially knocks at thy doore, dost thou not wish thou hadst liued with crusts, and beene clothed with rags? Wouldst not thou haue giuen a better welcome to death, if hee had found thee, lying vpon a pallet of straw, and supping of water-gruell; after many painefull nights, and many sides changed in vaine? Yet this beggerly estate thou detestest in health, and pittiest in others, as truly miserable. The summe is; A begger wisheth hee might bee a Monarch while he liues; and the great Potentate wisheth he had liued a beg­ger when he comes to die: and, if beggerie bee to haue nothing, hee shall bee so in death, though he wished it not. Nothing therefore but eternitie can make a man truly happy; as nothing can make perfect miserie but eternitie: for as temporall good things afflict vs in their ending, so temporall sorrowes afford vs ioy in the hope of their end. What folly is this in vs to seeke for our trouble, to neglect our happinesse? I can bee but well; and this that I was well, shall one day bee grieuous. Nothing shall please mee, but that once I shall be happie for euer.

10

The eldest of our fore-fathers liued not so much as a day to God, to whom a thousand yeeres is as no more; we liue but as an houre to the day of our fore-fathers: for if nine hundred and sixtie were but their day, our fourescore is but as the twelfth part of it: and [Page 48] yet of this our houre we liue scarce a minute to God. For, take away all that time that is consumed in sleeping, dressing, feeding, talking, sporting; of that little time there can re­maine not much more than nothing: yet the most seeke pastimes to hasten it. Those which seeke to mend the pace of Time, spurre a running horse. I had more need to redeeme it with double care and labour, than to seeke how to sell it for nothing.

11

Each day is a new life, and an abridgement of the whole. I will so liue, as if I counted euery day my first, and my last: as if I began to liue but then, and should liue no more afterwards.

12

It was not in vaine, that the ancient founders of languages vsed the same word in many tongues, to signifie both Honour and Charge; meaning therein to teach vs the insepa­rable connexion of these two. For there scarce euer was any charge without some opi­nion of honour: neither euer was there honour without a charge; which two as they are not without reason ioined together in name by humane institution, so they are most wisely coupled together by God in the disposition of these worldly estates. Charge with­out Honour, to make it amends, would be too toilesome, and must needs discourage and ouer-lay a man. Honour without charge would bee too pleasant, and therefore both would be too much sought after, and must needs carrie away the minde in the enioying it. Now many dare not bee ambitious, because of the burden; chusing rather to liue ob­scurely and securely: And yet on the other side those that are vnder it, are refreshed in the Charge with the sweetnesse of Honour. Seeing they cannot bee separated, it is not the worst estate to want both. They whom thou enuiest for Honour, perhaps enuie thee more for thy quietnesse.

13

Hee that taketh his owne cares vpon himselfe, loades himselfe in vaine with an vneasie burden. The feare of what may come, expectation of what will come, desire of what will not come, and inabilitie of redressing all these, must needs breed him continuall tor­ment. I will cast my cares vpon God, hee hath bidden mee: they cannot hurt him; hee can redresse them.

14

Our infancie is full of folly; youth, of disorder and toyle; age, of infirmitie. Each time hath his burden, and that which may iustly worke our wearinesse: yet infancie lon­geth after youth; and youth, after more age: and he that is very old, as he is a childe for simplicitie, so he would be for yeeres. I account old age the best of three; partly, for that it hath passed thorow the folly and disorder of the others; partly, for that the inconueni­ences of this are but bodily, with a bettered estate of the minde; and partly, for that it is neerest to dissolution. There is nothing more miserable, than an old man that would bee young againe. It was an answer worthy the commendations, of Petrarch, and that which argued a minde truly philosophicall of him, who when his friend bemoned his age appea­ring in his white temples, telling him he was sorry to see him looke so old, replied: Nay, be sorrie rather that euer I was young, to be a foole.

15

There is not the least action or euent (what-euer the vaine Epicures haue imagi­ned) which is not ouer-ruled, and disposed by a prouidence: which is so farre from de­tracting ought from the maiestie of God for that the things are small, as that there can bee no greater honour to him, than to extend his prouidence and decree to them because they are infinite. Neither doth this hold in naturall things onely, which are chained one to another by a regular order of succession, but euen in those things which fall out by [Page 49] casualtie and imprudence: whence that worthy Father, when as his speech digressed his intention to a confutation of the errors of the Manichees, could presently ghesse, that in that vnpurposed turning of it, God intended the conuersion of some vnknowne Auditor; as the euent proued his coniecture true ere many daies. When ought falls out contrary to that I purposed, it shall content me, that God purposed it as it is falne out: so the thing hath attained his owne end, whiles it missed mine. I know what I would, but God knoweth what I should will. It is enough that his will is done, though mine be crossed.

16

It is the most thanklesse office in the world, to be a mans Pandar vnto sinne. In other wrongs, one man is a Wolfe to another: but in this, a Deuill. And, though at the first this damnable seruice carry away reward, yet in conclusion, it is required with hatred and curses. For, as the sicke man extremely distasted with a loathsome potion, hateth the very cruze wherein it was brought him; so doth the conscience, once soundly de­testing sinne, loath the meanes that induced him to commit it. Contrarily, who with­stands a man in his prosecution of a sin, while he doteth vpon it, beares away frownes, and heart-burnings for a time: but when the offending partie comes to himselfe, and right reason, he recompenseth his former dislike with so much more loue, and so many more thankes. The franticke man returned to his wits, thinkes him his best friend that bound him, and beat him most. I will doe my best to crosse any man in his sinnes: if I haue not thanks of him, yet of my conscience I shall.

17

God must be magnified in his very iudgements. He lookes for praise, not onely for heauen, but for hell also. His iustice is himselfe, as well as his mercy. As heauen then is for the praise of his mercy; so hell for the glory of his iustice. We must therefore be so affected to iudgements as the author of them is, who delighteth not in bloud, as it makes his creature miserable, but as it makes his iustice glorious. Euery true Christian then must learne to sing that compound dittie of the Psalmist: Of mercy and iudgement. It shall not onely ioy me to see God gracious and bountifull in his mercies, and deli­uerances of his owne; but also to see him terrible in vengeance to his enemies. It is no crueltie to reioyce in iustice. The foolish mercy of men is cruelty to God.

18

Rarenesse causeth wonder, and more than that, incredulitie, in those things which in themselues are not more admirable, than the ordinary proceedings of Nature. If a blazing starre be seene in the sky, euery man goes forth to gaze; and spends, euery eue­ning, some time in wondring at the beames of it. That any fowle should be bred of corrupted wood resolued into wormes: or that the Chameleon should euer change his colours, and liue by aire: that the Ostrich should digest Iron: that the Phoenix should burne her selfe to ashes, and from thence breed a successor; we wonder, and can scarce credit. Other things more vsuall, no lesse miraculous, we know and neglect. That there should be a bird, that knoweth, and noteth the houres of day and night, as certainly as any Astronomer by the course of Heauen, if we knew not, who would be­leeue? Or that the Load-stone should by his secret vertue so draw iron to it selfe, as that a whole chaine of needles should all hang by insensible points at each other, onely by the influence that it sends downe from the first, if it were not ordinary, would seeme incredible. Who would beleeue when he sees a fowle mounted as high as his sight can deserv it, that there were an engine to be framed, which could fetch it downe into his fist? Yea, to omit infinite examples, that a little despised creature should weaue nets out of her owne entrailes, and in her platformes of building should obserue as iust pro­portions as the best Geometrician, we should suspect for an vntruth, if we saw it not daily practised in our owne windowes. If the Sun should arise but once to the earth, I [Page 50] doubt, euery man would be a Persian, and fall downe and worship it: whereas now it riseth and declineth without any regard. Extraordinarie euents each man can wonder at. The frequence of Gods best workes causeth neglect: not that they are euer the worse for commonnesse; but because we are soone cloyed with the same conceit, and haue contempt bred in vs through familiaritie. I will learne to note Gods power and wisdome, and to giue him praise of both, in his ordinarie workes: so those things which are but triuiall to the most ignorant, shall be wonders to me; and that not for nine daies, but for euer.

19

Those that affect to tell nouelties and wonders, fall into many absurdities, both in busie enquirie after matters impertinent, and in a light credulitie, to what euer they heare; and in fictions of their owne, and additions of circumstances to make their re­ports the more admired. I haue noted these men, not so much wondered at for their strange stories, while they are telling, as derided afterwards, when the euent hath wrought their disproofe and shame. I will deale with rumors as graue men doe by strange fashions, take them vp when they are growne into common vse before: I may beleeue, but I will not relate them but vnder the name of my author; who shall either warrant me with defence, if it be true; or if false, beare my shame.

20

It was a wittie and true speech of that obscure Heraclitus, That all men awaking are in one common world, but when we sleepe, each man goes into a seuerall world by himselfe; which though it be but a world of fancies, yet is the true image of that little world which is in euery mans heart. For the imaginations of our sleepe, shew vs what our disposition is awaking. And as many in their dreames reueale those their secrets to others, which they would neuer haue done awake: so all may and doe disclose to them­selues in their sleepe those secret inclinations, which after much searching, they could not haue found out waking. I doubt not therefore, but as God heretofore hath taught future things in dreames (which kinde of reuelation is now ceased) so still he teacheth the present estate of the heart this way. Some dreames are from our selues, vaine and idle, like our selues: Others are diuine, which teach vs good, or moue vs to good: and others deuillish, which sollicite vs to euill. Such answer commonly shall I giue to any temptation in the day, as I doe by night. I will not lightly passe ouer my very dreames. They shall teach me somewhat; so neither night nor day shall be spent vnprofitably: the night shall teach me what I am, the day what I should be.

21

Men make difference betwixt seruants, friends, and sonnes. Seruants, though neere vs in place, yet for their inferioritie, are not familiar. Friends, though by reason of their equalitie, and our loue, they are familiar; yet still we conceiue of them as others from our selues. But children we thinke of, affectionately, as the diuided peeces of our owne bodies. But all these are one to God: his seruants are his friends, his friends are his sons, his sons his seruants. Many claime kinred of God, and professe friendship to him, because these are priuileges without difficultie, and not without honour: all the triall is in seruice. The other are most in affection, and therefore secret, and so may be dissembled, this consisting in action, must needs shew it selfe to the eies of others. Yee are my friends, if ye doe whatsoeuer I command you: friendship with God is in seruice, and this seruice is in action. Many weare Gods cloth, that know not their master, that neuer did good chare in his seruice: so that God hath many retainers that weare his li­uerie, for a countenance, neuer wait on him; whom he will neuer owne for seruants ei­ther by fauour, or wages; few seruants, and therefore few sons. It is great fauour in God, and great honour to me, that he will vouchsafe to make me the lowest drudge in his fa­mily; which place if I had not, and were a Monarch of men, I were accursed. I desire no [Page 51] more but to serue; yet, Lord, thou giuest me more, to be thy sonne. I heare Dauid say, Seemeth it a small matter to you, to be the sonne in law to a King? What is it then, oh what is it, to bee the true adopted sonne of the King of glory? Let me not now say as Dauid of Saul, but as Sauls grand-childe to Dauid; Oh, what is thy seruant, that thou shoul­dest looke vpon such a dead dogge as I am?

22

I am a stranger here below, my home is aboue; yet I can thinke too well of these for­raine vanities, and cannot thinke enough of my home. Surely, that is not so farre aboue my head, as my thoughts; neither doth so farre passe me in distance, as in com­prehension: and yet I would not stand so much vpon conceiuing, if I could admire it enough: but my straight heart is filled with a little wonder; and hath no roome for the greatest part of glorie that remaineth. O God, what happinesse hast thou prepared for thy chosen? What a purchase was this, worthy of the bloud of such a Sauiour? As yet I doe but looke towards it afarre off: but it is easie to see by the outside, how goodly it is within: Although as thine house on earth; so that aboue hath more glorie within, than can be bewrayed by the outward appearance. The outer part of thy Tabernacle here below, is but an earthly and base substance; but within, it is furnished with a li­uing, spirituall, and heauenly guest: so the outer heauens, though they bee as gold to all other materiall creatures; yet they are but drosse to thee: yet how are euen the out­most walls of that house of thine, beautified with glorious lights, whereof euery one is a world for bignesse, and as an heauen for goodlinesse! Oh teach me by this to long after, and wonder at the inner part, before thou letst me come in to behold it.

23

Riches or beautie, or what-euer worldly good that hath beene, doth but grieue vs; that which is, doth not satisfie vs; that which shall be, is vncertaine. What folly is it to trust to any of them?

24

Securitie makes worldlings merry: and therefore are they secure, because they are ignorant. That is onely solid ioy, which ariseth from a resolution; when the heart hath cast vp a full account of all causes of disquietnesse, and findeth the causes of his ioy more forcible: thereupon setling it selfe in a staied course of reioicing. For the other, so soone as sorrow makes it selfe to be seene, especially in an vnexpected forme, is swal­lowed vp in despaire; whereas this can meet with no occurrence, which it hath not preuented in thought. Securitie and ignorance may scatter some refuse morsels of ioy, sawced with much bitternesse; or may be like some boasting house-keeper, which kee­peth open doores for one day with much cheere, and liues staruedly all the yeere after. There is no good Ordinarie but in a good conscience. I pittie that vnsound ioy in others, and will seeke for this sound ioy in my selfe. I had rather weepe vpon a iust cause, than reioice vniustly.

25

As loue keepes the whole Law, so loue onely is the breaker of it; being the ground, as of all obedience, so of all sinne; for whereas sinne hath beene commonly accounted to haue two roots, Loue and Feare; it is plaine, that feare hath his originall from loue: for no man feares to lose ought but what hee loues. Here is sinne and righteousnesse brought both into a short summe, depending both vpon one poore affection: It shall be my onely care therefore to bestow my loue well, both for obiect, and measure. All that is good, I may loue, but in seuerall degrees; what is simply good, absolutely; what is good by circumstance, onely with limitation. There be these three things that I may loue without exception, God, my neighbour, my soule; yet so as each haue their due place▪ My body, goods, fame, &c. as seruants to the former. All other things I will either not care for, or hate.

26

One would not thinke, that pride and base-mindednesse should so well agree; yea, that they loue so together, that they neuer goe asunder. That enuie euer proceeds from a base minde, is granted of all: Now the proud man, as he faine would bee enuied of others, so he enuieth all men. His betters he enuies, because he is not so good as they: he enuies his inferiours, because he feares they should proue as good as he: his equals, because they are as good as he. So vnder bigge lookes, he beares a base minde, resem­bling some Cardinals Mule, which to make vp the traine, beares a costly Port-mantle stuffed with trash. On the contrary, who is more proud than the basest? (the Cynicke tramples on Platoes pride, but with a worse) especially if he be but a little exalted; where­in wee see base men so much more haughtie, as they haue had lesse before what they might be proud of. It is iust with God, as the proud man is base in himselfe, so to make him basely esteemed in the eies of others; and at last to make him base without pride. I will contemne a proud man, because he is base, and pitie him, because he is proud.

27

Let me but haue time to my thoughts; but leisure to thinke of Heauen, and grace to my leisure; and I can be happy in spight of the world. Nothing, but God that giues it, can bereaue me of grace; and he will not; for his gifts are without repentance. No­thing but death can abridge me of time; and when I begin to want time to thinke of heauen, I shall haue eternall leisure to enioy it. I shall be both waies happie, not from any vertue of apprehension in mee (which haue no peere in vnworthinesse) but from the glorie of that I apprehend; wherein the act and obiect are from the author of hap­pinesse. He giues me this glorie; let me giue him the glorie of his gift. His glory is my happinesse; let my glorie be his.

28

God bestowes fauours vpon some in anger, as he strikes othersome in loue: (The Is­raelites had better haue wanted their Quailes, than to haue eaten them with such sawce.) And sometimes at our instancie remouing a lesser punishment, leaues a grea­ter, though insensible, in the roome of it. I will not so much striue against affliction, as displeasure. Let me rather be afflicted in loue, than prosper without it.

29

It is strange that we men hauing so continuall vse of God, and being so perpetually beholding to him, should be so strange to him, and so little acquainted with him: since wee account it a peruerse nature in any man, that being prouoked with many kinde of­fices, refuses the familiaritie of a worthy friend, which doth still seeke it, and hath de­serued it. Whence it comes, that we are so loth to thinke of our dissolution and going to God: for naturally where we are not acquainted, we Iist not to hazard our welcome; chusing rather to spend our money at a simple Inne, than to turne in for a free lodging to an vnknowne Oast, whom we haue onely heard of, neuer had friendship with; where­as to an entire friend, whose nature and welcome we know, and whom wee haue else­where familiarly conuersed withal, we goe as boldly & willingly as to our home know­ing that no houre can be vnseasonable to such a one: whiles on the other side we scrape acquaintance with the world, that neuer did vs good, euen after many repulses. I will not liue with God, and in God, without his acquaintance, knowing it my happinesse to haue such a friend. I will not let one day passe without some act of renewing my fa­miliaritie with him; not giuing ouer till I haue giuen him some testimonie of my loue to him, and ioy in him; and till he hath left behinde him some pledge of his continu­ed fauour to me.

30

Men, for the most part, would neither die nor be old. When we see an aged man that [Page 53] hath ouer-liued all the teeth of his gums, the haire of his head, the sight of his eies, the taste of his palate; we professe, we would not liue till such a combersome age wherein we proue burdens to our dearest friends, and our selues: yet if it be put to our choice what yeere we would die, we euer shift it off till the next; and want not excuses for this prorogation, rather than faile, alleaging, we would liue to amend; when yet wee doe but adde more to the heape of our sinnes by continuance. Nature hath nothing to plead for this folly, but that life is sweet: wherein wee giue occasion of renewing that ancient checke, or one not vnlike to it, whereby that primitiue vision taxed the timo­rousnesse of the shrinking Confessors; Yee would neither liue to bee old, nor die ere your age: what should I doe with you? The Christian must not thinke it enough to en­dure the thought of death with patience, when it is obtruded vpon him by necessitie; but must voluntarily call it into his minde with ioy; not onely abiding it should come, but wishing that it might come. I will not leaue till I can resolue, if I might die to day, not to liue till to morrow.

31

As a true friend is the sweetest contentment in the world: so in his qualities hee well resembleth hony, the sweetest of all liquors. Nothing is more sweet to the taste, no­thing more sharpe and cleansing, when it meets with an exulcerate sore. For my selfe, I know I must haue faults; and therefore I care not for that friend, that I shall neuer smart by. For my friends, I know they cannot be faultlesse; and therefore as they shall finde mee sweet in their praises and encouragements, so sharpe also in their censure. Either let them abide me no friend to their faults, or no friend to themselues.

32

In all other things, we are lead by profit; but in the maine matter of all, we shew our selues vtterly vnthriftie; and whiles we are wise in making good markets in these base commodities, we shew our selues foolish in the great match of our soules. God and the world come both to one shop, and make proffers for our soules. The world, like a franke Chapman, sayes, All these will I giue thee, shewing vs his bagges, and promo­tions, and thrusting them into our hands. God offers a crowne of glory, which yet he tels vs we must giue him day to performe, and haue nothing in present, but our hope and some small earnest of the bargaine. Though we know there is no comparison be­twixt these two in value, finding these earthly things vaine and vnable to giue any con­tentment, and those other of inualuable worth and benefit: yet wee had rather take these in hand, than trust God on his word for the future; while yet in the same kinde we chuse rather to take some rich Lordships in reuersion, after the long expectation of three liues expired, than a present summe much vnder foot: As contrarily, when God and the world are sellers, and we come to the Mart, the world offers fine painted wares, but will not part with them vnder the price of our torment: God proclaimes; Come yee that want, buy for nought. Now we thriftie men, that trie all shops for the cheapest pennieworth, refuse God, proffering his precious commodities for nothing; and pay an hard price for that which is worse than nothing, painfull. Surely, wee are wise for any thing but our soules: and not so wise for the body, as foolish for them. O Lord, thy payment is sure, and who knowes how present? Take the soule that thou hast both made and bought: and let me rather giue my life for thy fauour, than take the offers of the world for nothing.

33

There was neuer age that more bragged of knowledge, and yet neuer any that had lesse soundnesse. He that knowes not God, knoweth nothing; and hee that loues not God, knowes him not: for hee is so sweet, and infinitely full of delight, that who-euer knowes him, cannot chuse but affect him. The little loue of God then argues the great ignorance euen of those that professe knowledge. I will not suffer my affections to run [Page 54] before my knowledge: for then I shall loue fashionably onely, because I heare God is worthy of loue; and so be subiect to relapses: but I will euer lay knowledge as the ground of my loue. So, as I grow in diuine knowledge, I shall still profit in an hea­uenly zeale.

34

Those that trauell in long pilgrimages to the holy Land, what a number of wearie pases they measure? what a number of hard lodgings, and knowne dangers they passe? and at last when they are come within view of their iournies end, what a large tribute pay they at the Pisan Castle to the Turkes? And when they are come thither, what see they but the bare Sepulcher wherein their Sauiour lay? and the earth that he trode vpon, to the increase of a carnall deuotion? What labour should I willingly vnder­take in my iourney to the true Land of promise, the celestiall Ierusalem, where I shall see and enioy my Sauiour himselfe? What tribute of paine or death should I refuse to pay for my entrance, not into his Sepulcher, but his Palace of glory? and that not to looke vpon, but to possesse it?

35

Those that are all in exhortation, no whit in doctrine, are like to them that snuffe the candle, but powre not in oile. Againe, those that are all in doctrine, nothing in exhor­tation, drowne the wike in oile, but light it not; making it fit for vse, if it had fire put to it; but as it is, rather capable of good, than profitable in present. Doctrine, without exhortation, makes men all braine, no heart. Exhortation, without doctrine, makes the heart full, leaues the braine empty. Both together make a man: One makes a man wise; the other good. One serues that we may know our dutie; the other, that we may performe it. I will labour in both: but I know not in whether more. Men can­not practise, vnlesse they know; and they know in vaine, if they practise not.

36

There be two things in euery good worke; honour and profit. The latter God be­stowes vpon vs, the former he keepes to himselfe. The profit of our works redoundeth not to God. My weldoing extendeth not to thee. The honour of our worke may not be allowed vs. My glorie I will not giue to another. I will not abridge God of his part, that he may not bereaue me of mine.

37

The proud man hath no God; the enuious man hath no neighbour; the angry man hath not himselfe. What can that man haue that wants himselfe? What is a man bet­ter, if he haue himselfe, and want all others? What is he the neerer, if hee haue him­selfe, and others, and yet want God? What good is it then to be a man, if he be either, wrathfull, proud, or enuious?

38

Man that was once the soueraigne Lord of all creatures, whom they seruiceably at­tended at all times, is now sent to the very basest of all creatures to learne good quali­ties, Goe to the Pismire, &c. and see, the most contemptible creatures prefer'd before him: The Asse knoweth his owner; wherein we, like the miserable heire of some great Peere, whose house is decaied through the treason of our progenitors, heare and see what Honours and Lord-ships wee should haue had; but now finde our selues below many of the vulgar: we haue not so much cause of exaltation, that wee are men, and not beasts; as we haue of humiliation, in thinking how much we were once better than we are, and that now in many duties we are men inferiour to beasts: so as those whom we contemne, if they had our reason, might more iustly contemne vs; and as they are, may teach vs by their examples, and doe condemne vs by their practice.

39

The idle man is the Deuils cushion, on which hee taketh his free case: who as hee is [Page 55] vncapable of any good, so he is fitly disposed for all euill motions. The standing wa­ter soone stinketh; whereas the current euer keepes cleere and cleanly: conueying downe all noisome matter that might infect it, by the force of his streame. If I doe but little good to others by my endeuours, yet this is great good to me, that by my labour I keepe my selfe from hurt.

40

There can be no neerer coniunction in nature, than is betwixt the body and the soule: yet these two are of so contrarie disposition, that as it falls out in an ill-marched man and wife, those seruants which the one likes best, are most dispraised of the other, so here, one still takes part against the other in their choice: what benefits the one, is the hurt of the other. The glutting of the body pines the soule; and the soule thriues, best when the body is pinched. Who can wonder, that there is such faction amongst others, that sees so much in his very selfe? True wisdome is to take, not with the stron­ger, as the fashion of the world is, but with the better: following herein, not vsurped power, but iustice. It is not hard to discerne, whose the right is; whether the seruant should rule or the mistresse. I will labour to make and keepe the peace, by giuing each part his owne indifferently: but if more bee affected with an ambitious contention, I will rather beat Hagar out of dores, than she shall ouer-rule her mistresse.

41

I see Iron first heated red hot in the fire, and after beaten and hardened with cold water. Thus will I deale with an offending friend: first heat him with deserued praise of his vertue, and then beat vpon him with reprehension: so good nurses, when their children are fallen, first take them vp and speake them faire, chide them afterwards: Gentle speech is a good preparatiue for rigor. He shall see that I loue him, by my appro­bation; and that I loue not his faults, by my reproofe. If he loue himselfe, he will loue those that mislike his vices; & if he loue not himselfe, it matters not whether he loue me.

42

The liker we are to God, which is the best and onely good, the better and happier we must needs be. All sinnes make vs vnlike him, as being contrary to his perfect holinesse; but some shew more direct contrarietie: such is enuie. For whereas God bringeth good out of euill; the enuious man fetcheth euill out of good; wherein also his sinne proues a kinde of punishment: for whereas to good men euen euill things worke to­gether to their good; contrarily, to the enuious, good things worke together to their euill. The euill, in any man, though neuer so prosperous, I will not enuie, but pittie: The good graces I will not repine at, but holily emulate; reioicing that they are so good, but grieuing that I am no better.

43

The couetous man is like a Spider, as in this that he doth nothing but lay his nets to catch euery Flie, gaping onely for a bootie of gaine; so yet more, in that whiles hee makes nets for these Flies, he consumeth his owne bowels: so that which is his life is his death. If there be any creature miserable, it is he; and yet hee is least to be pitied, be­cause he makes himselfe miserable; such as he is I will acount him; and will therefore sweepe downe his webs and hate his poyson.

44

In heauen there is all life, and no dying: in hell is all death, and no life. In earth there is both liuing and dying; which, as it is betwixt both, so it prepares for both. So that he which here below dies to sinne, doth after liue in heauen, and contrarily, hee that liues in sinne vpon earth, dies in hell afterwards. What if I haue no part of ioy here below, but still succession of afflictions? The wicked haue no part in heauen, and yet [Page 56] they enioy the earth with pleasure: I would not change portions with them. I reioyce, that seeing I cannot haue both, yet I haue the better. O Lord, let me passe both my deaths here vpon earth. I care not how I liue or die, so I may haue nothing but life to looke for in another world.

45

The conceit of proprietie hardens a man against many inconueniences, and addeth much to our pleasure. The mother abides many vnquiet nights, many painfull throes, and vnpleasant sauours of her childe, vpon this thought, It is my owne. The indulgent father magnifies that in his owne sonne, which he would scarce like in a stranger. The want of this to God-ward, makes vs so subiect to discontentment, and cooleth our de­light in him, because we thinke of him aloofe, as one in whom we are not interessed. If we could thinke, It is my God that cheereth me with his presence, and blessings, while I prosper; that afflicteth me in loue, when I am deiected; my Sauiour is at Gods right hand; my Angels stand in his presence, it could not bee but Gods fauour would bee sweeter, his chastisements more easie, his benefits more effectuall. I am not my owne, while God is not mine: and while he is mine, since I doe possesse him, I will enioy him.

46

Nature is of her owne inclination froward, importunately longing after that which is denied her; and scornfull of what she may haue. If it were appointed that we should liue alwaies vpon earth, how extremely would we exclaime of wearinesse, and wish ra­ther that we were not? Now it is appointed wee shall liue here but a while, and then giue roome to our successors, each one affects a kinde of eternitie vpon earth. I will labour to tame this peeuish and sullen humour of nature, and will like that best that must be.

47

All true earthly pleasure forsooke man, when he forsooke his Creator; what honest and holy delight he tooke before in the dutifull seruices of the obsequious creatures; in the contemplation of that admirable varietie, and strangenesse of their properties; in seeing their sweet accordance with each other, and all with himselfe? Now most of our pleasure is, to set one creature together by the eares with another, sporting our selues onely with that deformitie, which was bred through our owne fault: yea, there haue beene, that haue delighted to see one man spill anothers bloud vpon the sand, and haue shouted for ioy at the sight of that slaughter, which hath fallen out vpon no other quarrell, but the pleasure of the beholders: I doubt not but as wee solace our selues in the discord of the inferiour creatures, so the euill spirits sport themselues in our dis­sentions. There are better qualities of the creature, which we passe ouer without plea­sure. In recreations, I will chuse those which are of best example, and best vse; seeking those by which I may not onely be the merrier, but the better.

48

There is no want for which a man may not finde a remedie in himselfe. Doe I want riches? He that desires but little, cannot want much. Doe I want friends? If I loue God enough, and my selfe but enough, it matters not. Doe I want health? If I want it but a little, and recouer, I shall esteeme it the more, because I wanted. If I be long sicke, and vnrecouerably, I shall be the fitter and willinger to die; and my paine is so much lesse sharpe, by how much more it lingreth. Doe I want maintenance? A little, and course, will content nature. Let my minde be no more ambitious, than my backe and belly, I can hardly complaine of too little. Doe I want sleepe? I am going whither there is no vse of sleepe: where all rest, and sleepe not. Doe I want children? Many that haue them, wish they wanted: It is better to be childlesse, than crossed with their miscariage. Doe I want learning? He hath none, that saith he hath enough. The next way to get more, is to finde thou wantest. There is remedy for all wants, in our selues, sauing onely for [Page 57] want of grace: and that, a man cannot so much as see and complaine that he wants, but from aboue.

49

Euery vertuous action (like the Sunne eclipsed) hath a double shadow; according to the diuers aspects of the beholders: one of glory, the other of enuy. Glory followes vpon good deserts; Enuy vpon glory. He that is enuied, may thinke himselfe well: for he that enuies him, thinkes him more than well: I know no vice in another, whereof a man may make so good and comfortable vse to himselfe. There would be no shadow, if there were no light.

50

In medling with the faults of friends, I haue obserued many wrongfull courses; what for feare, or selfe-loue, or indiscretion. Some I haue seene, like vnmercifull and couetous Chirurgians, keepe the wound raw, (which they might haue seasonably re­medied) for their owne gaine. Others, that haue laid healing plaisters to skin it aloft, when there hath beene more need of Corrosiues to eat out the dead flesh within. O­thers, that haue galled and drawne, when there hath beene nothing but solid flesh, that hath wanted onely filling vp. Others, that haue healed the sore, but left an vnsightly scarre of discredit behinde them. He that would doe good this way, must haue Fideli­tie, Courage, Discretion, Patience. Fidelitie, not to beare with; Courage, to reproue them; Discretion, to reproue them well; Patience, to abide the leisure of amendment; making much of good beginnings, and putting vp many repulses, bearing with many weaknesses; still hoping, still solliciting; as knowing that those who haue beene long vsed to fetters, cannot but halt a while, when they are taken off.

51

God hath made all the World, and yet what a little part of it is his? Diuide the World into foure parts: but one, and the least containeth all that is worthy the name of Christendome: the rest ouer-whelmed with Turcisme, and Paganisme: and of this least part, the greater halfe yet holding aright concerning God and their Sauiour in some common principles, ouerthrow the truth in their conclusions; and so leaue the lesser part of the least part for God. Yet lower: of those that hold aright concerning Christ, how few are there, that doe otherwise than fashionably professe him? And of those that do seriously professe him, how few are there that in their liues deny him not, liuing vnworthy of so glorious a calling? Wherein I doe not pittie God, who will haue glory euen of those that are not his: I pitie miserable men, that doe reiect their Crea­tor and Redeemer, and themselues in him. And I enuy Satan, that he ruleth so large. Since God hath so few, I will be more thankfull that he hath vouchsafed me one of his; and be the more zealous of glorifying him, because we haue but a few fellowes.

52

As those that haue tasted of some delicate dish, finde other plaine dishes but vnplea­sant; so it fareth with those which haue once tasted of heauenly things, they cannot but contemne the best worldly pleasures. As therefore some dainty guest knowing there is so pleasant fare to come; I will reserue my appetite for it, and not suffer my selfe cloied with the course diet of the world.

53

I finde many places where God hath vsed the hand of good Angels for the punish­ment of the wicked; but neuer could yet finde one, wherein he emploied an euill An­gell in any direct good to his children. Indirect I finde many, if not all, through the po­wer of him that brings light out of darknesse, and turnes their euill to our good: In this choice God would and must be imitated. From an euill spirit I dare not receiue ought, [Page 58] if neuer so good; I will receiue as little as I may from a wicked man. If he were as per­fectly euill as the other, I durst receiue nothing; I had rather hunger, than wilfully dip my hand in a wicked mans dish.

54

Wee are ready to condemne others, for that which is as eminently faulty in our selues. If one blinde man rush vpon another in the way; either complaines of others blindnesse, neither of his owne. I haue heard those which haue had most corrupt lungs, complaine of the vnsauoury breath of others. The reason is, because the minde casteth altogether outward, and reflecteth not into it selfe. Yet it is more shamefull to be either ignorant of, or fauourable to our owne imperfections. I will censure others vices fearefully, my owne confidently, because I know them; and those I know not, I will suspect.

55

He is a very humble man, that thinkes not himselfe better than some others; and he is very meane, whom some others doe not account better than themselues: so that Vessell that seemed very small vpon the Maine, seemes a tall ship vpon the Thames. As there are many better for estate than my selfe, so there are some worse; and if I were yet worse, yet would there be some lower: and if I were so low, that I accounted my selfe the worst of all, yet some would account themselues in worse case. A mans opinion is in others, his being is in himselfe. Let me know my selfe, let others guesse at me. Let others either enuy or pitie me, I care not, so long as I enioy my selfe.

56

He can neuer wonder enough at Gods workmanship, that knowes not the frame of the world: for he can neuer else conceiue of the hugenesse, and strange proportion of the creature. And he that knowes this, can neuer wonder more at any thing else. I will learne to know, that I may admire; and by that little I know, I will more wonder at that I know not.

57

There is nothing below but toyling, grieuing, wishing, hoping, fearing; and weari­nesse in all these. What fooles are we to be besotted with the loue of our owne trou­ble, and to hate our libertie and rest? The loue of misery, is much worse than miserie it selfe. We must first pray, that God would make vs wise, before we can wish he would make vs happy.

58

If a man referre all things to himselfe, nothing seemes enough: If all things to God, any measure will content him of earthly things; but in grace he is insatiable. World­lings serue themselues altogether in God, making Religion but to serue their turnes, as a colour of their ambition, and couetousnesse. The Christian seekes God onely in seeking himselfe, vsing all other things but as subordinately to him; not caring whe­ther himselfe win or lose, so that God may win glory in both. I will not suffer mine eies and minde to be bounded with these visible things; but still looke through these mat­ters, at God which is the vtmost scope of them: accounting them onely as a through­fare to passe by, not as an habitation to rest in.

59

He is wealthy enough, that wanteth not. He is great enough, that is his owne master. Hee is happy enough, that liues to die well. Other things I will not care for; nor too much for these, saue onely for the last, which alone can admit of no immodera­tion.

60

A man of extraordinary parts, makes himselfe by strange and singular behauiour, more admired; which if a man of but common facultie doe imitate, he makes himselfe ridiculous: for that which is construed as naturall to the one, is descried to be affected in the other. And there is nothing forced by affectation can be comely. I will euer striue to goe in the common road: so while I am not notable, I shall not be notorious.

61

Gold is the best [...]tall, and for the puritie nor subiest r [...]r [...]t, as all others; and yet the best Gold hath some drosse. I esteeme not that man that hath no faults: I like him well that hath but a few, and those not great.

62

Many a man matres a good estate, for want of skill to proportion his carriage an­swerably to his ability. A little saile to a large vessell, rids no way, though the wind be faire. A large saile to a little Barke drownes it. A top-saile to a ship of meane burthen in a rough weather, is dangerous. A low saile in an easie gale, yeelds little aduantage. This disproportion causeth some to liue miserably in a good estate: and some to make a good estate miserable. I will first know what I may doe for safetie, and then I will try what I can doe for speed.

63

The rich man hath many friends; although in truth riches haue them, and not the man. As the Asse that carried the Egyptian Goddesse, had many bowed knees, yet not to the beast, but to the burthen. For, separate the riches from the person, and thou shalt see friendship leaue the man, and follow that which was euer her obiect: while he may command, and can either giue, or controll, he hath attendance, & proffer of loue at all hands; but which of these dares acknowledge him, when hee is going to prison for debt? Then these Waspes, that made such musicke about this Gally-pot, shew plainly, that they came onely for the honey that was in it. This is the misery of the wealthy, that they cannot know their friends: whereas those that loue the poore man, loue him for himselfe. He that would chuse a true friend, must search out one that is neither coue­tous nor ambitious; for such a one loues but himselfe in thee. And if it be rare to finde any not infected with these qualities, the best is to entertaine all, and trust few.

64

That which the French Prouerbe hath of sicknesses, is true of all euils; That they come on horsebacke, and goe away on foot. We haue oft seene a sudden fall, or one meales surfeit hath stucke by many to their graues; whereas pleasures come like Oxen, slow and heauily, and goe away like Post-horses, vpon the spur. Sorrowes, because they are lingring guests, I will entertaine but moderately; knowing, that the more they are made of, the longer they will continue: and for pleasures, because they stay not, and doe but call to drinke at my doore; I will vse them as passengers, with slight respect. He is his owne best friend, that makes least of both of them.

65

It is indeed more commendable to giue good example, than to take it: yet imitati­on, how euer in ciuill matters it be condemned of seruilitie, in Christian practice hath his due praise; and though it be more naturall for beginners at their first imitation, that cannot swim without bladders; yet the best proficient shall see euer some higher steps of those that haue gone to heauen before him, worthy of his tracing wherin much caution must be had, that we follow good men, and in good: Good men, for if we pro­pound imperfect patterns to our selues, we shall be constrained first to vnlearne those [Page 60] ill habits we haue got by their imitation, before we can be capable of good: so besides the losse of labour, we are further off from our end. In good; for that a man should be so wedded to any mans person, that he can make no separation from his infirmities, is both absurdly seruile, and vnchristian. He therefore that would follow well, must know to distinguish well, betwixt good men, and euill; betwixt good men and better; be­twixt good qualities and infirmities. Why hath God giuen me education not in a De­sart alone, but in the company of good and vertuous men, but that by the sight of their good carriage, I should better my owne? Why should we haue interest in the vices of men, and not in their vertues? And although precepts be surer, yet a good mans action is according to precept; yea, is a precept it selfe. The Psalmist compared the Law of God to a Lanterne; good example beares it. It is safe following him that carries the light. If he walke without the light, he shall walke without me.

66

As there is one common end to all good men; saluation; and one author of it, Christ: so there is but one way to it, doing well, and suffering euill. Doing well (me thinks) is like the Zodiacke in the heauen, the hie way of the Sunne, thorow which it daily passeth: Suffering euill, is like the Eclipticke line that goes thorow the middest of it. The rule of doing well, the Law of God, is vniforme and eternall; and the copies of suffering euill in all times agree with the originall. No man can either do well, or suffer ill without an example. Are we sawne in peeces? so was Esay. Are we beheaded? so Iohn Baptist. Crucified? so Peter. Throwne to wilde beasts? so Daniel. Into the furnace? so the three children. Stoned? so Steuen. Banished? so the beloued Disciple. Burnt? so millions of Martyrs. Defamed and slandered? what good man euer was not? It were easie to be endlesse both in torments and sufferers: whereof each hath begun to other, all to vs. I may not hope to speed better than the best Christians; I cannot feare to fare worse. It is no matter which way I goe, so I come to heauen.

67

There is nothing beside life of this nature, that it is diminished by addition. Euery moment we liue longer than other, and each moment that we liue longer, is so much taken out of our life. It increaseth and diminisheth onely by minutes, and therefore is not perceiued: the shorter steps it taketh, the more slily it passeth. Time shall not so steale vpon me, that I shall not discerne it, and catch it by the fore-lockes; nor so steale from me, that it shall carry with it no witnesse of his passage in my proficiency.

68

The prodigall man, while he spendeth, is magnified: when he is spent, is pitied: and that is all his recompence for his lauisht Patrimonie. The couetous man is grudged while he liues, and his death is reioyced at: for when he ends, his riches begin to bee goods. He that wisely keepes the meane betweene both, liueth well, and heares well; neither repined at by the needy, nor pittied by greater men. I would so manage these worldly commodities, as accounting them mine to dispose, others to partake of.

69

A good name (if any earthly thing) is worth seeking, worth striuing for, yet to affect a bare name, when we deserue either ill or nothing, is but a proud hypocrisie: and to be puffed vp with the wrongfull estimation of others mistaking our worth, is an idle and ridiculous pride. Thou art well spoken of vpon no desert: what then? Thou hast decei­ued thy neighbours, they one another, and all of them haue deceiued thee: for thou madest them thinke of thee otherwise than thou art; and they haue made thee thinke of thy selfe as thou art accounted: the deceit came from thee, the shame will end in thee. I will account no wrong greater, than for a man to esteeme and report me aboue that [Page 61] I am: not reioicing in that I am well thought of, but in that I am such as I am esteemed.

70

It was a speech worthy the commendation, and frequent remembrance of so diuine a Bishop as Augustine, which is reported of an aged Father in his time; who when his friends comforted him on his sicke bed, and told him, they hoped hee should recouer, answered: If I shall not die at all, well; but if euer; why not now? Surely it is folly, what we must doe, to doe vnwillingly. I will neuer thinke my soule in a good case, so long as I am loth to thinke of dying; and will make this my comfort: Not, I shall yet liue longer, but, I shall yet doe more good.

71

Excesses are neuer alone. Commonly those that haue excellent parts, haue some ex­tremely vicious qualities: great wits haue great errours; and great estates haue great cares: whereas mediocritie of gifts or of estate, hath vsually but easie inconueniences: else the excellent would not know themselues, and the meane would bee too much de­iected. Now those whom we admire for their faculties, we pittie for their infirmities; and those which finde themselues but of the ordinarie pitch, ioy that as their vertues, so their vices are not eminent. So the highest haue a blemished glory, and the meane are contentedly secure. I will magnifie the highest, but affect the meane.

72

The body is the case, or sheath of the minde: yet as naturally it hideth it; so it doth also many times discouer it. For although the forehead, eyes, and frame of the coun­tenance doe sometime belie the disposition of the heart; yet most commonly they giue true generall verdicts. An angry mans browes are bent together, and his eies sparkle with rage, which when he is well pleased, looke smooth and cheerefully. Enuie hath one looke; desire another; sorrow yet another; contentment, a fourth, different from all the rest. To shew no passion, is too Stoicall; to shew all, is impotent; to shew other than we feele, hypocriticall. The face and gesture doe but write, and make com­mentaries vpon the heart. I will first endeuour so to frame and order that, as not to entertaine any passion, but what I need not care to haue laid open to the world: and therefore will first see that the Text be good; then that the glosse bee true; and lastly, that it be sparing. To what end hath God so walled-in the heart, if I should let euery mans eies into it by my countenance?

73

There is no publike action which the world is not ready to scan; there is no action so priuate, which the euill spirits are not witnesses of; I will endeuour so to liue, as knowing that I am euer in the eies of mine enemies.

74

When we our selues, and all other vices are old, then couetousnesse alone is young, and at his best age. This vice loues to dwell in an old ruinous cotage: yet that age can haue no such honest colour for niggardlinesse and insatiable desire. A young man might plead the vncertaintie of his estate, and doubt of his future need: but an old man sees his set period before him. Since this humour is so necessarily annexed to this age, I will turne it the right way, and nourish it in my selfe. The older I grow, the more co­uetous I will be; but of the riches, not of the world I am leauing, but of the world I am entring into. It is good coueting what I may haue, and cannot leaue behinde mee.

75

There is a mutuall hatred betwixt a Christian, and the world: for on the one side, the loue of the world is enmitie with God; and Gods children cannot but take their Fa­thers [Page 62] part. On the other, The world hates you, because it hated me first. But the hatred of the good man to the wicked is not so extreme, as that wherewith hee is hated. For the Christian hates euer with commiseration and loue of that good he sees in the worst; knowing that the essence of the very Deuils is good, and that the lewdest man hath some excellent parts of nature, or common graces of the Spirit of God, which he wa­rily singleth out in his affection. But the wicked man hates him for goodnesse, and therefore findes nothing in himselfe to moderate his detestation. There can be no bet­ter musicke in my eare than the discord of the wicked. If he like me, I am afraid he spies some qualitie in me, like to his owne. If he saw nothing but goodnesse, hee could not loue me, and be bad himselfe. It was a iust doubt of Phocion, who when the people praised him, asked, What euill haue I done? I will striue to deserue euill of none: but not deseruing ill, it shall not grieue me to heare ill of those that are euill. I know no greater argument of goodnesse, than the hatred of a wicked man.

76

A man that comes hungry to his meale, feeds heartily on the meat set before him, not regarding the metall, or forme of the platter, wherein it is serued; who afterwards when his stomacke is satisfied, begins to play with the dish, or to reade sentences on his trencher. Those auditors which can finde nothing to doe, but note elegant words and phrases, or rhetoricall colours, or perhaps an ill grace of gesture in a pithie and mate­riall speech, argue themselues full ere they came to the feast: and therefore goe away with a little pleasure, no profit. In hearing others, my onely intention shall be to feed my minde with solid matter: if my eare can get ought by the way, I will not grudge it, but I will not intend it.

77

The ioy of a Christian in these worldly things is limited, and euer awed with feare of excesse, but recompenced abundantly with his spirituall mirth: whereas the world­ling giues the reines to his minde, and powres himselfe out into pleasure, fearing onely that he shall not ioy enough. He that is but halfe a Christian, liues but miserably; for he neither enioyeth God, nor the world. Not God, because he hath not grace enough to make him his owne: Not the world, because hee hath some taste of grace; enough to shew him the vanitie and sinne of his pleasures. So the sound Christian hath his hea­uen aboue, the worldling here below, the vnsetled Christian no where.

78

Good deeds are very fruitfull; and not so much of their nature, as of Gods blessing, multipliable. We thinke ten in the hundred extreme and biting vsurie; God giues vs more than an hundred for ten; yea, aboue the increase of the gaine which wee com­mend most for multiplication. For out of one good action of ours, God produceth a thousand; the haruest whereof is perpetuall: Euen the faithfull actions of the old Pa­triarchs, the constant sufferings of ancient Martyrs liue still, and doe good to all suc­cessions of ages by their example. For publike actions of vertue, besides that they are presently comfortable to the doer, are also exemplary to others: and as they are more beneficiall to others, so are more crowned in vs. If good deeds were vtterly barren and incommodious, I would seeke after them for the conscience of their owne goodnesse: how much more shall I now be incouraged to performe them, for that they are so pro­fitable both to my selfe, and to others, and to me in others? My principall care shall be, that while my soule liues in glory in heauen, my good actions may liue vpon earth; and that they may be put into the banke and multiply, while my body lies in the graue and consumeth.

79

A Christian for the sweet fruit hee beares to God and men, is compared to the no­blest of all plants, the Vine. Now as the most generous Vine, if it be not pruned, runs [Page 63] out into many superfluous stems, and growes at last weake and fruitlesse: so doth the best man, if he be cut short of his desires, and pruned with afflictions. If it bee painfull to bleed, it is worse to wither. Let me be pruned that I may grow, rather than cut vp to burne.

80

Those, that doe but superficially taste of diuine knowledge, finde little sweetnesse in it; and are ready for the vnpleasant rellish to abhorre it: whereas if they would diue deepe into the Sea, they should finde fresh water neere to the bottome: That it sauours not well at the first, is the fault not of it, but of the distempered palate that tastes it. Good metals and minerals are not found close vnder the skinne of the earth, but below in the bowels of it: No good Miner casts away his Mattock, because he findes a veine of tough clay, or a shelfe of stone; but still delueth lower, and passing thorow many chan­ges of soyle, at last comes to his rich treasure. We are too soone discouraged in our spirituall gaines. I will still perseuere to seeke, hardning my selfe against all difficultie. There is comfort euen in seeking, hope; and there is ioy in hoping, good successe; and in that successe, is happinesse.

81

Hee that hath any experience in spirituall matters, knowes that Satan is euer more violent at the last; then raging most furiously, when he knowes he shall rage but a while. Hence of the persecutions of the first Church, the tenth and last vnder Dioclesia [...] and Maximinian, and those other fiue Tyrants, was the bloudiest. Hence this age is the most dissolute, because neerest the conclusion. And as this is his course in the vniuersall as­saults of the whole Church: so it is the same in his conflicts with euery Christian soule. Like a subtill Orator he reserues his strongest force till the shutting vp: And therefore miserable is the folly of those men who defer their repentance till then, when their on­set shall be most sharpe, and they through paine of body, and perplexednesse of minde, shall be least able to resist. Those that haue long furnisht themselues with spirituall mu­nition, finde worke enough in this extreme brunt of temptation: how then should the carelesse man, that with the helpe of all opportunities could not finde grace to repent, hope to atchieue it at the last gaspe, against greater force, with lesse meanes, more di­straction, no leisure? Wise Princes vse to prepare ten yeeres before for a field of one day: I will euery day lay vp somewhat for my last. If I win that skirmish, I haue enough. The first and second blow begin the battell, but the last onely wins it.

82

I obserue three seasons wherein a wise man differs not from a foole; In his infancy, in sleepe, and in silence: for in the two former we are all fooles; and in silence all are wise. In the two former yet, there may bee concealement of folly; but the tongue is a blab: there cannot be any kinde of folly, either simple, or wicked, in the heart, but the tongue will bewray it. He cannot be wise that speakes much, or without sense, or out of season; nor he knowne for a foole that saies nothing. It is a great misery to be a foole: but this is yet greater, that a man cannot be a foole but he must shew it. It were well for such a one, if he could be taught to keepe close his foolishnes: but then there should be no fooles. I haue heard some (which haue scorned the opinion of folly in themselues) for a speech wherein they haue hoped to shew most wit, censured of folly, by him that hath thought himselfe wiser: and another, hearing his sentence againe, hath condem­ned him for want of wit in censuring. Surely hee is not a foole that hath vnwise thoughts, but he that vtters them. Euen concealed folly is wisdome: and sometimes wisdome vttered, is folly. While others care how to speake, my care shall be how to hold my peace.

83

A worke is then onely good and acceptable, when the action, meaning, and manner [Page 64] are all good: For to doe good with an ill meaning, (as Iudas saluted Christ to betray him) is so much more sinfull, by how much the action is better; which being good in the kinde, is abused to an ill purpose: To doe ill, in a good meaning, (as Vzza in stay­ing the Arke) is so much amisse, that the good intention cannot beare out the vnlaw­full act: which although it may seeme some excuse, why it should not be so ill, yet is no warrant to iustifie it. To meane well and doe a good action, in an ill manner, (as the Pharisee made a good praier, but arrogantly) is so offensiue, that the euill manner de­praueth both the other. So a thing may be euill vpon one circumstance, it cannot bee good but vpon all. In what euer businesse I goe about, I will enquire, What I doe for the substance, How for the manner, Why for the intention: For the two first, I will consult with God; for the last, with my owne heart.

84

I can doe nothing without a million of Witnesses: The conscience is as a thousand witnesses; and God is as a thousand consciences: I will therefore so deale with men, as knowing that God sees me; and so with God, as if the world saw me; so with my selfe, and both of them, as knowing that my conscience seeth me: and so with them all, as knowing I am alwaies ouer-looked by my accuser, by my Iudge.

85

Earthly inheritances are diuided oft-times with much inequality. The priuilege of primogeniture stretcheth larger in many places now, than it did among the ancient Iewes. The younger many times serues the elder; and while the eldest aboundeth, all the latter issue is pinched. In heauen it is not so: all the sonnes of God are heires, none vnderlings; and not heires vnder wardship, and hope, but inheritors; and not inheri­tors of any little pittance of land, but of a Kingdome; nor of an earthly Kingdome, subiect to danger of losse, or alteration, but one glorious and euerlasting. It shall con­tent me here, that hauing right to all things, yet I haue possession of nothing but sor­row. Since I shall haue possession aboue, of all that, whereto I haue right below, I will serue willingly, that I may reigne; serue for a while, that I may reigne for euer.

86

Euen the best things ill vsed, become euils; and contrarily, the worst things vsed well, proue good. A good tongue, vsed to deceit; a good wit, vsed to defend errour; a strong arme, to murther; authority, to oppresse; a good profession, to dissemble; are all euill; yea Gods owne Word is the sword of the Spirit; which if it kill not our vices, kils our soules. Contrariwise (as poisons are vsed to wholesome medicine) afflictions and sinnes, by a good vse proue so gainfull, as nothing more. Words are as they are taken: and things are as they are vsed. There are euen cursed blessings: O Lord, rather giue me no fauours, than not grace to vse them. If I want them, thou requirest not what thou doest not giue: but if I haue them, and want their vse, thy mercy proues my iudge­ment.

87

Man is the best of all these inferiour creatures; yet liues in more sorrow and discon­tentment, than the worst of them: whiles that Reason wherein he excels them, and by which he might make aduantage of his life, hee abuses to a suspitious distrust. How many hast thou found of the fowles of the aire, lying dead in the way for want of pro­uision? They eat, and rest, and sing, and want nothing. Man, which hath farre better meanes to liue comfortably, toyleth and careth, and wanteth; whom yet his reason a­lone might teach, that he which careth for these lower creatures made onely for man, will much more prouide for man, to whose vse they were made. There is an holy care­lesnesse; free from idlenesse; free from distrust. In these earthly things, I will so depend on my Maker, that my trust in him may not exclude all my labour; and yet so labour (vpon my confidence on him) as my endeuour may be void of perplexity.

88

The precepts, and practice of those with whom we liue, auaile much on either part. For a man not to bee ill, where hee hath no prouocations to euill, is lesse commen­dable; but for a man to liue continently in Asia (as he said) where hee sees nothing but allurements to vncleannesse: for Lot to be a good man in the middest of Sodom, to bee abstemious in Germany, and in Italy chaste, this is truly praise-worthy. To sequester our selues from the companie of the world, that we may depart from their vices, proceeds from a base and distrusting minde: as if wee would so force goodnesse vpon our selues, that therefore onely we would be good, because we cannot be ill. But for a man so to bee personally, and locally in the throng of the world, as to withdraw his affections from it, to vse it, and yet to contemne it at once, to compell it to his seruice without any infection, becomes well the noble courage of a Christian. The world shall be mine, I will not be his; and yet so mine, that his euill shall be still his owne.

89

He that liues in God, cannot be wearie of his life, because he euer findes both some­what to doe, and somewhat to solace himselfe with; cannot bee ouer-loth to part with it, because hee shall enter into a neerer life and societie with that God in whom hee de­lighteth. Whereas he that liues without him, liues many times vncomfortably here, because partly he knowes not any cause of ioy in himselfe; and partly he finds not any worthy employment to while himselfe withall; dies miserably, because hee either knowes not whither he goes, or knowes he goes to torment. There is no true life, but the life of faith. O Lord, let me liue out of the world with thee (if thou wilt) but let me not liue in the world without thee.

90

Sinne is both euill in it selfe, and the effect of a former euill, and the cause of sinne following; a cause of punishment, and lastly a punishment it selfe. It is a damnable iniquitie in man, to multiplie one sinne vpon another; but to punish one sinne by ano­ther, in God is a iudgement both most iust, and most fearefull; so as all the store-house of God hath not a greater vengeance: with other punishments the body smarteth, the soule with this. I care not how God offends me with punishments, so hee punish mee not with offending him.

91

I haue seene some afflict their bodies with wilfull famine, and scourges of their owne making; God spares me that labour; for hee whips mee daily with the scourge of a weake body; and sometimes with ill tongues. He holds me short many times of the feeling of his comfortable presence, which is in truth so much more miserable an hun­ger than that of the body, by how much the soule is more tender, and the food denied, more excellent. Hee is my Father; infinitely wise, to proportion out my correction according to my estate; and infinitely louing, in fitting mee with a due measure. Hee is a presumptuous childe, that will make choice of his owne rod. Let mee learne to make a right vse of his corrections, and I shall not need to correct my selfe. And if it should please God to remit his hand a little; I will gouerne my body, as a Master, not as a Tyrant.

92

If God had not said, Blessed are those that hunger, I know not what could keepe weake Christians from sinking in despaire: Many times all I can doe, is to finde and com­plaine that I want him, and wish to recouer him: Now this is my stay, that he in mercie esteemes vs not onely by hauing, but by desiring also; and after a sort accounts vs to haue that which we want, and desire to haue: and my soule affirming, tells me I doe vn­fainedly [Page 66] wish him, and long after that grace I misse. Let me desire still more, and I know I shall not desire alwaies. There was neuer soule miscarried with longing after grace. O blessed hunger, that ends alwaies in fulnesse! I am sorry that I can but hunger; and yet I would not bee full; for the blessing is promised to the hungry: Giue mee more, Lord, but so as I may hunger more. Let me hunger more, and I know I shall be satisfied.

93

There is more in the Christian than thou seest. For he is both an entire body of him­selfe, and he is a limme of another more excellent; euen that glorious mysticall body of his Sauiour; to whom he is so vnited, that the actions of either are reciprocally re­ferred to each other. For, on the one side, the Christian liues in Christ, dies in Christ, in Christ fulfils the Law, possesseth heauen: on the other, Christ is persecuted by Paul in his members, and is persecuted in Paul afterwards by others; he suffers in vs, he liues in vs, he workes in and by vs: so thou canst not doe either good or harme to a Christi­an, but thou doest it to his Redeemer, to whom he is inuisibly vnited. Thou seest him as a man, and therefore worthy of fauour for humanities sake: Thou seest him not as a Christian, worthy of honour for his secret and yet true vnion with our Sauiour. I will loue euery Christian, for that I see; honour him, for that I shall see.

94

Hell it selfe is scarce a more obscure dungeon, in comparison of the earth, than earth is in respect of heauen. Here, the most see nothing, and the best see little: Here, halfe our life is night; and our very day is darknesse, in respect of God. The true light of the world, and the Father of lights dwelleth aboue: There is the light of knowledge to informe vs, and the light of ioy to comfort vs; without all change of darknesse. There was neuer any captiue loued his dungeon, and complained when he must bee brought out to light and libertie: whence then is this naturall madnesse in vs men, that wee de­light so much in this vncleane, noysome, darke, and comfortlesse prison of earth? and thinke not of our release to that lightsome and glorious Paradise aboue vs, without griefe and repining? We are sure that we are not perfectly well here: if we could bee as sure that we should be better aboue, we would not feare changing. Certainly our sense tells vs, we haue some pleasure here; and we haue not faith to assure vs of more pleasure aboue: and hence we settle our selues to the present, with neglect of the fu­ture, though infinitely more excellent: The heart followes the eies: and vnknowne good is vncared for. O Lord, doe thou breake thorow this darknesse of ignorance, and faithlesnesse, wherewith I am compassed. Let mee but see my heauen, and I know I shall desire it.

95

To be carried away with an affectation of fame, is so vaine, and absurd, that I wonder it can be incident to any wise man. For what a mole-hill of earth is it, to which his name can extend, when it is furthest carried by the wings of report? and how short a while doth it continue where it is once spread? Time (the deuourer of his owne brood) consumes both vs and our memories; not brasse, nor marble can beare age. How ma­ny flattering Poets haue promised immortalitie of name to their Princes, who now to­gether are buried long since in forgetfulnesse! Those names and actions, that are once on the file of heauen, are past the danger of defacing. I will not care whether I bee knowne, or remembred, or forgotten amongst men, if my name and good actions may liue with God in the records of eternitie.

96

There is no man, nor no place free from spirits, although they testifie their presence by visible effects but in few. Euery man is an Oast to entertaine Angels, though not in visible shapes, as Abraham and Lot. The euill ones doe nothing but prouoke vs to sinne, and plot mischiefes against vs; by casting into our way dangerous obiects, by sug­gesting [Page 67] sinfull motions to our mindes, stirring vp enemies against vs amongst men, by frighting vs with terrors in our selves, by accusing vs to God. On the contrary, The good Angels are euer remouing our hinderances from good, and our occasions of euill; mi [...]gating our tentations; helping vs against our enemies; deliuering vs from dangers; comforting vs in sorrowes; furthering our good purposes; and at last carry­ing vp our soules to heauen. It would affright a weake Christian that knowes the power and malice of wicked spirits, to consider their presence, and number, but when with the eies of Elishaes seruant, he sees those on his side as present, as diligent, more power full; he cannot but take heart againe especially if he consider, that neither of them is without God, limiting the one the bounds of their tentation; directing the other in the safegard of his children. Whereupon it is come to passe, that though there be ma­ny legions of Deuils, and euery one more strong than many legions of men, and more malicious than strong, yet the little flocke of Gods Church liueth and prospereth. I haue euer with me inuisible friends, and enemies. The consideration of mine enemies shall keepe me from securitie, and make me fearefull of doing ought to aduantage them. The consideration of my spirituall friends shall comfort me against the terrour of the other; shall remedie my solitarinesse; shall make me warie of doing ought in­decently, grieuing me rather, that I haue euer heretofore made them turne away their eyes, for shame of that whereof I haue not beene ashamed; that I haue no more enioy­ed their societie; that I haue beene no more affected with their presence. What though I see them not? I beleeue them. I were no Christian, if my faith were not as sure as my sense.

96

There is no word or action, but may be taken with two hands; either with the right hand of charitable construction, or the sinister interpretation of malice, and suspicion: and all things doe so succeed, as they are taken. I haue noted euill actions well taken, passe currant for either indifferent or commendable: Contrarily, a good speech or action ill taken, scarce allowed for indifferent; an indifferent one, censured for euill; an euill one for notorious: So fauour makes vertues of vices; and suspicion makes ver­tues faults; and faults crimes. Of the two, I had rather my right hand should offend: It is alwaies safer offending on the better part. To construe an euill act well, is but a pleasing and profitable deceit of my selfe: but to misconstrue a good thing, is a treble wrong; to my selfe, the action, the author. If no good sense can be made of a deed or speech, let the blame light vpon the author: If a good interpretation may be giuen, and I chuse a worse, let me be as much censured of others, as that misconceit is punishment to my selfe.

97

I know not how it comes to passe, that the minde of man doth naturally both ouer­prize his owne, in comparison of others, and yet contemne and neglect his owne, in comparison of what he wants. The remedie of this latter euil is, to compare the good things we haue, with the euils which we haue not, and others groane vnder. Thou art in health and regardest it not; Looke on the miserie of those which on their bed of sicknesse, through extremitie of paine and anguish, intreat death to release them. Thou hast cleare eye-sight, sound lims, vse of reason; and passest these ouer with slight re­spect: Thinke how many there are which in their vncomfortable blindnesse, would giue all the world for but one glimpse of light: how many that deformedly crawle on all foure, after the manner of the most loathsome creatures: how many that in mad phren­sies are worse than brutish, worse than dead: thus thou mightest bee, and art not. If I be not happy for the good that I haue, I am yet happy for the euils that I might haue had, and haue escaped. I haue deserued the greatest euill; euery euill that I misse, is a new mercy.

98

Earth, which is the basest element, is both our mother that brought vs forth, our [Page 68] stage that beares vs aliue, and our graue wherein at last we are entombed; giuing to vs both our originall, our harbour, our Sepulcher: She hath yeelded her backe to beare thousands of generations; and at last opened her mouth to receiue them; so swallow­ing them vp, that she still both beareth more, and lookes for more; not bewraying any change in her selfe, while she so oft hath changed her brood, and her burden. It is a wonder we can be proud of our parentage, or of our selues, while we see both the base­nesse and stabilitie of the earth, whence we came. What difference is there? Liuing earth treads vpon the dead earth, which afterwards descends into the graue, as sense­lesse and dead, as the earth that receiues it. Not many are proud of their soules; and none but fooles can be proud of their bodies. While wee walke and looke vpon the earth, we cannot but acknowledge sensible admonitions of humility; and while we re­member them, we cannot forget our selues. It is a mother-like fauour of the earth, that she beares and nourishes me, and at the last entertaines my dead carkase: but it is a greater pleasure, that she teacheth me my vilenesse by her owne, and sends me to hea­uen, for what she wants.

99

The wicked man carrieth euery day a brand to his hell, till his heape be come to the height: then he ceaseth sinning, and begins his torment; whereas the repentant, in e­uery fit of holy sorrow, caries away a whole faggot from the flame, and quencheth the coales that remaine, with his teares. There is no torment for the penitent; no redemp­tion for the obstinate. Safetie consisteth not in not sinning, but in repenting: neither is it sinne that condemnes, but impenitence. O Lord, I cannot bee righteous, let me be repentant.

100

The estate of heauenly and earthly things is plainly represented to vs, by the two lights of heauen, which are appointed to rule the night and the day. Earthly things are rightly resembled by the Moone, which being neerest to the region of mortalitie, is e­uer in changes, and neuer lookes vpon vs twice with the same face; and when it is at the full, is blemished with some darke blots, not capable of any illumination. Heauen­ly things are figured by the Sunne, whose great and glorious light is both naturall to it selfe, and euer constant. That other fickle and dimme starre is fit enough for the night of misery, wherein we liue here below. And this firme and beautifull light is but good enough for that Day of glory, which the Saints liue in. If it be good liuing here where our sorrowes are changed with ioyes; what is it to liue aboue, where our ioyes change not? I cannot looke vpon the body of the Sunne: and yet I cannot see at all without the light of it. I cannot behold the glory of thy Saints, O Lord; yet without the know­ledge of it, I am blinde. If thy creature be so glorious to vs here below; how glorious shall thy selfe be to vs when we are aboue this Sunne? This Sunne shall not shine vp­ward, where thy glory shineth: the greater light extinguisheth the lesser. O thou Sunne of righteousnesse (which shalt onely shine to me when I am glorified) doe thou heat, enlighten, comfort me with the beames of thy presence, till I be glori­fied. AMEN.