let me rather be least there without honour here then the greatest here without glory there I had rather be a dorekeeper in that house then a ruler in these tents CHAP. XXXIV When I see the heavenly Sunn buried under earth in the evening of the day in the morning to find a resurrection to his glory Why think I may not the Sonnes of heaven buried in th' earth in the evning of their daies expect the morning of their glorious Resurrection Each night is but the pastdayes funerall and the morning his resurrection Why then should our funerall sleep bee other then our sleep at night Why should we not as well awake to our Resurrection as in the morning I see night is rather an intermission of day then a deprivation and death rather borrows our life of us then robbs us of it Since then the glory of the Sunn findes a Resurrection why should not the sonnes of glory Since a dead man may live againe I will not so much look for an end of my life as wait for the comming of my change CHAP. XXXV I See that candle yeelds me small benefit at day which at night much steeds me and I know the cause is not because the candles light was les at day but becaus the daies light is les in the evening As my friends love to me so mine to my friend may be at all times alike but we best se it when we most need it and that not because our love is then greater but our want Though then i welcome a courtesie according to my want yet i will value a courtesie according to its worth That my fortunes need not my friends courtesie is my happiness should my happiness sleight my friends courtesie 't were my folly CHAP. XXXVI I See that candle makes small shew in the day which at night yeelds a glorious lustre not becaus the candle has then more light but becaus the ayre hath then more darkness How prejudiciall then is that ambition which makes me seem less then Jam by presuming to make me greater then I should be They whose glory shines as the sparks amongst stubble loos their light if compared to the Sonne of glory I will not seat my self higher then my place least J should be disgraced to an humility but if J place my self lower then my seat J may be advanced to the honour of Friend sit up higher I had rather be exalted by my humility then be brought low by my exaltation CHAP. XXXVII I See that candle which is as a Sunn in the darknes is but as a darknes in the Sunn the candle not more lightning the nights darknes then the Sunn darkening the candles light I will take heed then of contention especially with great ones As J may be to strong for the weaker so J must be to weak for the stronger I cannot so easily vanquish mine inferiors but my superiors may as easily conquer me I will doe much to be at peace with all men but suffer much ere J contend with a mighty man CHAP. XXXVIII I See when J follow my shadow it flies me when I flie my shadow it follows me I know pleasures are but shadows which hold no longer then the sun shine of my fortunes Least then my pleasures should forsake me J will sorsake them Pleasure most flies me when J most follow it CHAP. XXXIX It is not good to speak evill of all whom we know bad it is worse to judge evill of any who may proove good To speak ill upon knowledg shewes a want of charity to speak ill upon suspition shewes a want of honesty I will not speak so bad as J know of many I will not speak worse then J know of any To know evill by others and not speak it is sometimes discretion to speak evill by others and not know it is alway dishonesty Hee may be evill himselfe who speaks good of others upon knowledg but he can never be good himself who speaks evill of others upon suspition CHAP. XL. A Bad great one is a great bad one For the greatnes of an evill man makes the mans evill the greater It is the unhappy priviledg of authority not so much to act as teach wickednes and by a liberall cruelty to make the offenders sin not more his owne then others Each fault in a leader is not so much a crime as a rule for error And their vices are made if not warrans yet presidens for evill To sin by prescription is as usuall as damnable and men run post in their journey when they goe to the divell with authority When then the vices of the rulers of others are made the rules for vices to others the offences of all great ones must needs be the greatest of all offences Either then let me be great in goodnes or else it were good for me to be without greatnes My owne sinns are burthen too heavie for mee why then should I lade my self with others offences CHAP. XLI TO speak all that is true is the property of fools to speak more theâ— is true is the folly of too many He that spends all that is his own is an unthrifty prodigall He that spends more then his own is a dis-honest unthrift I may sometimes know what I will not litter I must never utter what I doe not know I should be loath to have my tongue so large as my heart I would scorn to have my heart les then my tongue For if to speak all that I know shews too much folly to speak more then I know shews to little honesty CHAP. XLII It is the ambitious folly of too manny to imitate rather greatnes then goodnes They will sooner follow the example of their Lord then the precepts of their God I will alway honour greatnes I will onely imitate goodnes rather doe good without a pattern then commit evill in imitation 'T is better to be sived without a president then to be damned by example CHAP. XLIII THere is no security in evill society where the good are often made worse the bad seldom better For it is the peevish industry of wickednes to find or make a fellow 'T is like they will be birds of a feather that use to flock together For such commonly doth their conversation make us as they are with whom we use to convers I cannot be certain not to meet with evill company but I will be carefull not to keep with evill company I would willingly sort my self with such as should either teach or learn goodnes and if my companion cannot make mee better nor I him good I will rather leave him ill then hee shall make me worse CHAP. XLIV TO teach goodnes is the greatest praise to learn goodnes the greatest profit Though hee be wisest that can teach yet he that doth learn is wiser I will not therefore be unwilling to teach nor ashamed to learn I cannot be so ignorant but I may teach somewhat nor so wise
flower thrives to its goodnes and glory This is also my case when I endeavour to plant grace in the fertill soyl of a good wit For luxurious nature thrusts up with it either stinging wrath or stinking wantonnes or drowzie sloath or some other vices which robb my plant of its desired flourishing But these being first pluckt up the good with produceth in its time the faire flower of vertue I will not there fore thinck the best wits as they are wits fittest to make the best men but as they are the best purged best wits The ground of their goodnes is not the goodnes of their wits ground but the good weeding and clensing it I must first eschew the evill ere I can doe good supplant vices ere I can implant virtue CHAP. XXVIII AS it is never too soon to be good so is it never too late to amend I will therefore neither neglect the time present nor despair of the time past If I had been sooner good I might perhaps have been better If I am longer bad I shall I am sure be wors That I have stayed long time idle in the marketplace deserves reprehension but if I am late sent into the vineyard I have encouragement to worke I will give onto this last as unto thee CHAP. XXIX WHen I see the Husbandman wel contented with the cold of frost and snow in the Winter because though it chilleth the ground yet it killeth the charlock though it check the wheat somewhat in growing yet it choaketh the weeds from growing at all Why should I bee moved at the winter of affliction Why vexed at the quaking fit of a quartan ague Why offended at the cold change of affection in my Summer-friends If as they seem bitter to my mind or body they prove healthfull to my bettered soul If my wants kill my wantonnes my poverty check my pride my disrespected sleighting quell my ambition and vaine-glory and every weed of vice being thus choaked by afflictions winter my soul may grow fruitfull for heavens harvest let my winter be bitter so that I be gathered with the good corn at reaping time into the Lords barn CHAP. XXX AS oft as I heare the Robin-red-brest chaunt it as cheerefully in September the beginning of Winter as in March the approach of the Summer why should not wee think I give as cheerefull entertainement to the hoary-frosty hayres of our ages winter as to the Prim-roses of our youth's spring Why not to the declining sunn in adversity as like Persians to the rising sunn of prosperity I am sent to the Ant to learn industry to the Dove to learn innocency to the Serpent to learn wisedom And why not to this bird to learn equanimity and patience and to keepe the same tenour of my minds quietnes as well at the approach of calamities winter as of the spring of happines And since the Romans constancy is so commended who changed not his countenance with his changed fortunes Why should not I with a Christian resolution hold a steddy course in all weathers and though I be forced with cros-winds to shift my sails and catch at side-winds yet skil fully to steer and keep on my cours by the Cape of good hope till I arive at the haven of eternall happines CHAP. XXXI THe same water which being liquid is penetrated with an hors-haire will beare the hors himselfe when it is hard frozen I muse not then that those precepts and threats of God's judgements enter not into the hardned hearts of some old men frozen by the practice of sinn which pierce and penetrate deep into the tender hearts and melting consciences of yonger folks thawed with the warmth of God's feare Hence see I the cause why the sword of the Word so sharp that it serveth in some to divide the joynts and marrow in others glaunceth or reboundeth without dint or wound from their cristall frozen and adamantin hearts I cannot promise my selfs to be free from sinn I were then no man but I will purpose in my self to be free from hardnes of heart by costum and continuance in sinn I may err in my way I will not persist goe on in my errours till I cannot returne againe into my way I may stumble I may fall but I will not lye still when I am fallen CHAP. XXXII WHen I see two game-cocks at first sight without premeditated malice fight desperatly and furiously the one to maintain the injury offered the other to revenge the injury received by the first blow and to maintain this quarrell not onely dye the pit with their blood but die in the pit with their mutuall bloudy wounds me thinks I see the succes of those duëllers of our time which being ambitious of Achilles his praise Pelidis juvenes cedere nescij desperatly and furiously adventure their lives here and endanger their souls hereafter onely for the vain terms of fals honour I will not say but that being flesh and blood I may be careles of my flesh and blood to revenge injurious indignities offered me yet since as a tenant my soul must answer her Land lord for reparations of the house she dwels in and I have no warrant of God or man for such revenge I will not kill my own soul to kill an other mans body I will not pull the house of my body on my souls head in a fury that God may make them both fuell for the fury of hell fire CHAP. XXXIII When I view the heavens declaring the glory of God and the firmament shewing his handy work and consider that each little numbred star even of the sixth magnitude containeth the earths dimension 18. times in bignes by Astronomers conclusions I easily descend to consider the great difference of earthly mens glory and that weight of glory afforded the Saints in heaven For what a poor ambition is it to be the best man in a City What 's a City to a Shire What a Shire to the whole Island What this Island to the Continent of Europe What Europe to the whole Earth What that Earth to a Star What that Starr to Heaven and that to the Heaven of Heavens And so by a retrogradation how little How nothing is this poor glory J find many which say hoc nihil est aliquid J find in my selfe cause to say hoc aliquid nihil est Jf J needs will bee somebody by my ambition J will bee ambitious to bee ranged with the Saints in Heaven rather then ranked with the Kings on earth since the least in the Kingdome of Heaven is greater then they CHAP. XXXIV I Saw once a Jerfalcon let fly at an Heron and observed with what clamour the Heron entertain'd the sight and approach of the Hawk and with what winding shifts he strove to get above her labouring even by bemuting his enemies feathers to make her slaggwinged and so escape but when at last they must needs come to a necessitated encounter resuming couroge out of necessity hee turned face against her and striking the Hawk thorough the gorge with his bill fell downe dead together wihth is dead enemie This fight seemed to me the event of a great sute i◠Law where one trusting to his cause potency more then his causes equity endeavours to disinherit his stubbor◠neighbour by colourable titles to hi◠land Here may you heare the clamorous obloquies of the wronged and se◠the many turnings and winding Meanders in the Law sought out to get above his adversary And lastly when the issue must come to tryall oftentimes in the grapple they both sink to beggery by the Law whiles lawfully they seek to get a-above each other Hence warned against potent enemies I will alway pray Lord make me not a prey unto their teeth and against an equal or inferiour I will not borrow the lawes extream right to doe him extream wrong nor fall to law with any body till I fall by law to be nobody I will not doe that to have my will which will undoe my selfe of what I have by my willfullnes CHAP. XXXV THe Psalmist doth not slander the slanderers when in a good description of their bad natures he saith their throat is an open sepulcher c. the poyson of Asps is under their lips For what more loathsome stench and noisom smells can a new opened sepulcher belch out then these venomous open throated slanderers And well may their lips contain the poyson of Asps of which Lucan saith in nulla plus est serpente venent when a few words of theirs shall like a Witches spell charme and strike dead a mans deerest reputation I will therefore indeavour to make my actions of that vertu that as an antidote of Mithridates his best confection they may repell the worst infection those Serpents shall spit at me And albeit I cannot bee free from their assaults from which none is freed yet I will not with Cleopatra set those Asps so neer my heart that they may stop my vitall spirits with their poyson And since I must pas thorough this Africa of monsters and harmefull beasts I will carefully feare and shunn the worst of tame beasts the flatterer and of wild beast the slanderer CHAP. XXXVI MEditation is a busie search in the store-house of fantasie for some Idea's of matters to be cast in the moulds of resolution into some forms of words or actions In which search when I have used my greatest diligence I find this in the conclusion that to meditate on the Best is the best of Meditations and a resolution to make a good end is a good end of my resolutions FINES
often in his mouth when the fool hath said in his heart There is no God I may soonest heare the tongue but safest the heart the tongue speaketh lowdest but the heart truest CHAP. XXIV THe speech of the tongue is best known to men God best understands the language of the heart the heart without the tongue may pierce the eares of heaven the tongue without the heart speaks an unknowne language No marvell then if the desires of the poore are heard when the prayers of the wicked are unregarded I had rather speak three words in a speech that God knows then pray three houres in a language he understands not CHAP. XXV MEditation is the womb of our actions action the midwife of our Meditations A good perfect conception if it want strength for the birth perisheth in the womb of the mind and if it may be said to be born it must be said to be stillborn a bad and imperfect conception if it hath the happines of a birth yet the mind is but delivered of a burthen of imperfections in the perfection of deformity which may beg with the criple at the gate of the Temple or perish through imperfections If I meditate whats's good to be done and doe not the good I have meditated I loof my labour and make curst my knowledg If I doe the thing that is good and intend not that good that I doe it is a good action but not well done Others may enjoy some benefit I deserve no commendations Resolution without action is a sloathfull folly Action without resolution is a foolish rashnes First know what 's good to be done then do that good being known If forecast be not better than labour labour is not goot without forecast I would not have my actions done without knowledge nor against it CHAP. XXVI IT is the folly of affection not to reprehend my erring friend for feare of his anger it is the abstract of folly to be angry with my friend for my errors reprehension I were not a friend if I should see my friend out of the way and not advise him I were unworthy to have a friend if hee should advise me being out of the way and I bee angry with him Rather let me have my friends anger than deserve it rather let the righteous smite me friendly by reproof than the pretious oyle of flattery or connivence breake my head It is a folly to flie ill will by giving a just cause of hatred I think him truer friend that deserves my love than he that desires it CHAP. XXVII WHen children meet with primroses nuts or apples in their way I see those pleasures are oftimes occasions to make them loyter in their errands so that they are sure to have their parents displeasure oftimes their late returne findes a barr'd entrance to their home whereas those who meete with dangers in the way make haste in their journey and their speed makes them welcomed with commendation Nature hath sent me abroad into the world and I am every day travelling homeward If I meet with store of miseries in my way discretion shall teach me a religious haste in my journey And if I meet with pleasures they shall pleasure me onely by putting me in minde of my pleasures at home which shall teach me to scorne these as worse than trifles I will never more rekon a troublesome life a curse but a blessing A pleasant journey is deere bought with the losse of home CHAP XXVIII WHen I see the fisher bait his hook I think on Satans subtile malice who sugars over his poysoned hookes with seeming-pleasures Thus Eves Apple was canded with divine knowledge ye shall be as God knowing good and evill When I see the fish fast hang'd I thinke upon the covetous Worldling who leapes at the profit without considering the danger Thus Achan takes the gold and the garment and ne're considers that his life must answer it If Satan besuch a fisher of men its good to look before wee leape Honey may bee eaten so that wee take heed of the sting I will honestly enjoy my delights but not buy them with danger CHAP. XXIX I See when I have but a short journey to travell I am quickly at home soone out of the paine of my travell soone into the possession of my rest If my life bee but my walk and Heaven my home why should I desire a long journey Indeed knowing my home so pleasand I would not bee weary with a long walk but yet the shorter my journey the sooner my rest CHAP. XXX I Cannot see two sawyers work at the pit but they put mee in minde of the Pharisee and the Publican the one casts his eye upward whiles his actions tend to the pit infernal the other standing with a dejected Countenance whiles his hands and heart move upward 'T is not a shame to make shew of our profession so wee truely profes what wee make shew of But of the two I had rather bee good and not seeme so than seeme good and not bee so The Publican went home to his house rather justified then the Pharisee CHAP. XXXI WHen I thinke on the Eagls carying up of the shel fish into the ayre onely to the end he may brak him by his fall it puts me in minde of the divels costly courtesies who out of the bounty of his subtilty is still ready to advance us to destruction Thus more then once he dealt with my Redeemer no sooner had hee rais'd him to the top of an high pinacle but straight followes cast thy selfe down and having placed him on an high mountaine let him fall downe and he shall be largely rewarded with his own If advancement be so dangerous I will take heed of being ambitious Any estate shall give me content I am high enough if i can stand upright CHAP. XXXII WHen i se leavs drop from their trees in the beginning of Autumne just such thinck I is the friendship of the world Whiles the sap of maintenance lasts my friends swarm in abundance but in the winter of my need they leave me naked He is an 〈◊〉 happy man that hath a true friend at his need but he is more truly happy that hath no need of his friend CHAP. XXXIII I Should wonder that the unsatiable desires of ambition can finde no degree of content but that I see they seeke a perfection of honour on earth when the fullnesse of glory is onely in Heaven The honour on earth is full of degrees but no degre admits a perfection Whereas the glory of Heaven admits of degrees but each degre affords a fullnes Here one may be lower then another in honour and yet the highest want a glory There though one Starre differs from another in glory yet in the fullnes of glory they all shine as Starres Here the greatest may want there the least hath enough Here all the earth may not be enough for one There one Heaven is enough for all Lord
that J doubt not but J should thrive in the world could J get but a dispensation of my conscience for the liberty of trading A little flattery would get me a great deale of favor and I could buy a world of this worlds love with the sale of this little trifle Honesty Were this world my home I might perhaps be trading but alas these merchandiz yeeld les then nothing in heaven I would willingly be at quiet with the world but rather at peace with my conscience The love of men is good whiles it lasteth the love of God is better being everlasting Let me then trade for those heavenly merchandiz if J finde these other in my way they are a great deale more then J look for and a little more then J care for CHAP. LV. AS faith is the evidence of things not seen so things that are seen are the perfecting of faith J believe a tree will be green when J see him leaveles in winter J know he is green when J see him flourishing in summer It was a fault in Thomas not to believe till he did see Jt were a madness in him not to believe when hee did see Belief may somtime exceed reason not oppose it and faith be often above sense not against it Thus whiles faith doth assure mee that J cat Christ effectually sense must assure me that J tast bread really For though J oftentimes see not those things that J believe yet I must still believe those things that I see CHAP. LVI THere is none so innocent as not to be evill spoken of none so wicked as to want all commendation Theare are too many who condemn the just and not a few who justifie the wicked J oft hear both envy flattery speaking false-hoods of my self to my self and may not the like tongues perform the like taskes of others to others J will know others by what they doe themselves but not learn my selfe by what J hear of others J will be carefull of mine own actions not credulous of others relations CHAP. LVII THe Cross is but a signe of Christ Crucified Christ Crucified the substance of this Cross The sign without the substance is as nothing the substance without the sign is all things J hate not the sign though J adore but the substance J will not blaspheme the Cross of Christ J will not but worship Christ Crucified J will take up my Cros J will love my Cros J will beare my Cros J will imbrace my Cros yet not adore my Cros. All knees shall bend in reverence to his name mine never bow in Idolatry to his image CHAP. LVIII IT is the nature of man to be proud when man by nature hath nothing to be proud of Hee more adorneth the Creature then he adoreth the Creator makes not onely his belly his god but his body J am ashamed of their glory whose glory is their shame If nature will needs have me to be proud of somthing I wil be proud only of this that J am proud of nothing CHAP. LIX AS the Giver of all things so each receiver loveth a cheerfull giver For a bargain is valued by the worth of the thing bought but a gift by the mind of the party giving which made the widows mite of more worth then the riches of superfluitie J see then he gives not best that gives most but hee gives most that gives best If then J cannot give bountifully yet J will give freely and what J want in my hand supply by my heart Hee gives well that gives willingly CHAP. LX. I See at a Feast that others feed heartily on that dish which perhaps would not suit with my appetit whilest I make as good a meale on'those cates that perhaps their palats could not relis I will not therefore think I doe well because my actions please not others nor bee confident that my actions are good because my doings please my self but bee more carefull to provide what is good at a feast then what 's delightfull and more study to expres what is honest in my actions then what 〈◊〉 â—leasing So if sick stomacks cannot relish my sound meats the fault shall light on their ill appetits and if unseasoned judgements like not my honest intentions the fault shall fall on their ill relished apprehensions It would please mee well to have praise when J deserve it but joy mee more to deserve praise when J have it FINIS Resolved MEDITATIONS And Premeditated RESOLUTIONS The Second part CHAP. I. WHen one ascends from the ground to an higher room I observe with what contempt he insults and tramples on the staires by which he riseth and how he first and most durteth that step by which he first stepped from the durt Which putteth me in mind of the practice of the aspiring ambitious who to get up to their wished height of honor bedurt with scorn and neglect those by whose shoulders they were first mounted and exalted J hate that ambition which inforceth ingratitude which being the beasest of vices can not but soyle and disgrace a man graced with such honours J am not preferr'd with honour if debased with ingratitude CHAP. II. HE that will not be perswaded to leap downe from an high chamber at once commeth willingly downe by the stayres and yet the declining degrees of his winding descent make it not les down ward to him but les perceived of him His leap might have brought him down sooner it could not have brought him down lower As J am then fearefull to act great sinns so J will be carefull to avoid small sinns He that contemn's a small fault commits a great one J fee many drops make a shower and what difference is it whether J be wet either in the rain or in the river if both be to the skinn There is small benefit in the choyce whither we go downe to Hell by degrees or at once CHAP. III. THe gentle and harmeles sheep being conscious of their owne innocency how patiently how quietly doe they receive the kneif either on the altar or in the shambles How silently and undaunted doe they meet death and give it entrance with small resistance When the filthie loathsome and harmefull swine roare horribly at the first handling and with and hideous crying reluctancy are haled and held to the slaughter This seems some cause to me why wicked men conscious of their filthy lives and nature so tremble at the remembrances startle at the name and with horrour roare at the approach of death when the godly quietly uncloath themselves of their lives and make small difference twixt a naturall nights short sleep and the long sleep of nature J will pray not to come to an untimely violent death J will not violently resist death at the time when it cometh J will expect and wait my change with patience imbrace it with cheerefullnes and never feare it as a totall privation CHAP. IV. IT is no small fault to be bad and
last seldom fail'es being grounded upon Evidence CHAP. XCVIII IF thou art cal'd to the Dignity of a Commander dignify thy place by thy Commands and that thou maist be the more perfect in commanding others practice upon thy self Remember thou art a servant to the publick weal and therefore forget all private respects either of kin or friend Remember thou art a Champion for a Kingdom forget therefore all private affections either of Love or Hate He that would do his Countrey right must not be too sensible of a personall wrong CHAP. XCIX IT is the part of a wise Commander to read Books not so much as Men nor men so much as Nations He that can discern the inclinations conditions and passions of a Kingdom gain 's his Prince a great advantage both in Peace and Warr. CHAP. C. ANd you most High and Mighty Princes of this lower World who at this intricate and vatious game of Warr vie Kingdoms and win Crowns and by the death of your renowned Subjects gain the lives of your bold-hearted Enemies Know there is a Quo Warranto Whereto you are to give account of vour Eye-Glorious actions according to the righteous rules of Sacred Justice How warrantable it is to rend imperiall Crowns from off the Soveraign heads of their too weak possessours or to snatch Scepters from out the conquer'd hand of heaven-anointed Majesty and by your vast ambitions still to enlarge your large Dominions with Kingdoms ravisht from their naturall Princes judge you O let your brave designs and well-weighed actions be as just as ye are glorious and consider that all your Warrs whose ends are not to defend your own Possessions or to recover your dispossessions are but Princely injuries which none but heaven can right But where necessity strikes up her hard Alarms or wrong'd Religion beats her zealous Marches Go on and let both Swords and Stratagems proclaim a victory whose nois'd renown may fill the world with your eternall Glory The End of the first Century ENCHIRIDION The Second Book Cent. 2. CHAP. I. APromise is a child of the understanding and the understanding begets it the will brings it forth he that performs it delivers the mother he that brerks it murthers the child If he be begotten in the absence of the understanding it is a Bastard but the child must be kept If thou mistrust thy understanding promise not if thou hast promised break it not it is better to maintain a Bastard then to murther a child CHAP. II. CHarity is a naked child giving honey to a Bee without wings naked because excuseless and simple a child because tender and growing giving honey because honey is pleasant and comfortable to a Bee because a Bee is laborious and deserving without wings because helpless and wanting If thou deniest to such thou killest a Bee If thou giv'st to other than such thou preserv'st a Drone CHAP. III. BEfore thy undertaking of any design weigh the glory of thy action with the danger of the attempt if the glory ontweigh the danger it is cowardize to neglect it if the danger exceed the glory it is rashness to attempt it if the Balances stand poiz'd let thy own Genius cast them CHAP. IV. WOuldest thou know the lawfulness of the action which thou desirest to undertake let thy devotion recommend it to divine blessing if it be lawfull thou shalt perceive thy heart encouraged by thy prayer if unlawfull thou shalt find thy prayer discourag'd by thy heart That action is not warrantable which either blushes to beggs blessing or having succeeded dares not present thanksgiving CHAP. V. IF evill men speak good or good men evill of thy conversation examin all thy actions and suspect thy self But if evill men speak evill of thee hold it as thy honour and by way of thankfulness love them but upon condition that they continue to hate thee CHAP. VI. IF thou hope to please all thy hopes are vain if thou fear to displease some thy fears are idle The way to please thy self is not to displease the best and the way to displease the best is to please the most if thou canst fashion thy self to please all thou shalt displease him that is All in All. CHAP. VII IF thou neglectest thy love to thy neighbour in vain thou professest thy love to God for by thy love to God the love to thy neighbour is begotten and by the love to thy neighbour thy love to God is nourisht CHAP. VIII THy ignorance in unrevealed Mysteries is the mother of a saving Faith and thy understanding in revealed Truths is the mother of a sacred Knowledge understand not therefore that thou maist believe but beleeve that thou maist understand understanding is the wages of a lively Faith and Faith is the reward of an humble ignorance CHAP. IX PRide is the ape of charity in shew not much unlike but somwhat fuller of action In seeking the one take heed thou light not upon the other they are two Paralells never but asunder charity feeds the poor so does pride charity builds an Hospitall so does pride in this thy differ charity gives her glory to God pride takes her glory from man CHAP. X. HAst thou lost thy money and dost thou mourn another lost it before thou hadst it be not troubled perchance if thou hadst not lost it now it had lost thee for ever think therefore what thou rather hast escaped then lost perhaps thou hadst not been so much thy own had not thy money beene so little thine CHAP. XI FLatter not thy self in thy faith to God if thou wantst charity for thy neighbour and think not thou hast charity for thy neighbour if thou wantest faith to God where they are not both together they are both wanting they are both dead if once divided CHAP. XII BE not too slow in the breaking of a sinfull custom a quick couragious resolution is better then a graduall deliberation in such a combate he is the bravest souldier that lay's about him without fear or wit Wit pleads fear disheartens he that would kill Hydra had better strike off one neckthen five heads fell the Tree and the Branches are soon cut off CHAP. XII BE carefull rather of what thou do'st then of what thou hast for what thou hast is none of thine and will leave thee at thy death or thou the pleasure of it in thy sickness But what thou do'st is thine and will follow thee to thy grave and plead for thee or against thee at thy Resurrection CHAP. XIV IF thou enjoyest not the God of love thou canst not obtain the love of God neither untill then canst thou enjoy a desire to love God nor relish the love of God thy love to God is nothing but a faint reflection of Gods love to thee till he please to love thee thy love can never please him CHAP. XV. LEt not thy fancy be guided by thine eye nor let thy will be governed by thy fancy thine eye may be deceived in
sober he kept secret six hundred years CHAP. XV. WHat thou givest to the poor thou securest from the Thief but what thou withhold'dst from his necessity a Thief possesses Gods Exchequer is the poor mans Box when thou strik'st a Tally he becomes thy debtor CHAP. XVI TAke no pleasure in the folly of an Idiot not in the fancy of a Lunatick nor in the frenzie of a Drunkard Make them the object of thy pity not of thy pastime when thou behold'st them behold how thou art beholding to him that fuffered thee not to be like them There is no difference between thee and them but Gods favour CHAP. XVII IF being in eminent place thou hast incurr'd the Obloquy of the multitude the more thou endeavourest to stop the stream the more it overflow's wisely rather divert the course of the vulgar humour by divulging and spreading some ridiculous noveltie which may present new matter to their various fancy and stave their tongues from off thy worried name The first subject of the common voice is the last news CHAP. XVIII IF thou desire to see thy child vertuous let him not see his fathers vices Thou canst not rebuke that in them that they behold practis'd in thee till reason be ripe examples direct more then precepts Such as thy behaviour is before thy childrens faces such commonly is theirs behind their parents backs CHAP. XIX USe Law and Physick onely for necessity they that use them otherwise abuse themselvs into weak bodies and light purses they are good remedies bad buisnsses and worse recreations CHAP. XX. BE not over curious in prying into mysteries lest by seeking things which are needless thou omittest things which are necessary it is more safe to poubt of uncertain matters then to dispute of undiscover'd Mysteries CHAP. XXI IF what thou hast received from God thou sharest to the poor thou hast gained a blessing by thy hand if what thou hast taken from the poor thou givest to God thou hast purchased a Curse into the Bargain He that puts to pious uses what he hath got by impious Usury robs the Spittle to raise an Hospitall and the cry of the one will out-plead the prayers of the other CHAP. XXII LEt the end of thy argument be rather to discover a doubtfull Truth than a commanding Wit In the one thou shalt gain substance in the other Froth that flint strikes the steel in vain that propagates no sparkles covet to be Truths champion at lest to hold her colours he that pleads against the truth takes pains to be overthrown or if a conquerour gains but vainglory by the conquest CHAP. XXIII TAke no pleasure in the death of a creature if it be harmeless or useless destroy it not if usefull or harm full destroy it mercifully He that mercifully made his Creatures for thy sake expects thy mercy upon them for his sake Mercy turns her back to the unmercifull CHAP. XXIV IF thou art call'd to the dignity of a Priest the same voice calls thee to the honour of a Judge if thy life and doctrin be good thou shalt judge others if thy doctrin be good and thy life bad onely thy felf if both be good thou teachest thy people to escape condemnation if this be good and that bad thou teachest God to condem thee CHAP. XXV IF thou be not a Prometheus to advise before thou do'st be an Epimetheus to examine when thou hast done when the want of advise hath brought forth an improvident act the act of examination may produce a profitable Repentance CHAP. XXVI IF thou desire the happiness of thy soul the health of thy body the prosperity of thy estate the preservation of thy credit converse not with a Harlot her eyes run thy reputation in debt her lips demand the payment her breasts arrests thee her arms imprison thee from whence beleeve it thou shalt hardly get forth till thou hast either ended the days of thy credit or pay'd the utmost farthing of thy Estate CHAP. XXVII CAarry a watchfull eye upon those familiars that are either silent at thy faults or sooth the in thy frailties or excuse thee in thy follies for such are either cowards or flatterers or fools if thou entertain them in prosperity the Coward will leave thee in thy dangers the Flatterer will quit thee in thy adversity but the fool will never forsake thee CHAP. XXVIII IF thou hast an Estate and a son to inherit it keep him not too short least he think thou livest too long what thou allowest him let him receive from thy hand as gift not from thy Tenants as Rent keep the reins of thy Estate in thy own hand least thou forsaking the soveraignty of a father he forget the reverence of a child let his liberty be grounded on thy permission and keep him within the compass of thy instruction let him feel thou hast the Curb though occasion urge thee not to check Give him the choise of his owne wife if he be wise Counsell his affection rather than cross it if thou beest wise least his marriage-bed be made in secret or depend upon thy grave If he be given to lavish company endeavour to stave him off with lawfull recreations be cheerfull with him that he may love thy presence and wink at small faults that thou maist gain him be not always chiding least thou harden him neither knit thy brow too often least thou dishearten him remember the discretion of a father oft times prevents the destruction of a child CHAP. XXIX IF thou hide thy Treasure upon the Earth how can'st thou expect to find it in Heaven Can'st thou hope to be a sharer where thou hast reposed no stock What thou givest to God's glory and thy soul's health is laid up in Heaven and is onely thine that alone which thou exchangest or hidest upon Earth is lost CHAP. XXX REgard not in thy Pilgrimage how difficult the passage is but whither it tends nor how delicate the journey is but where it ends If it be easie suspect it if hard endure it He that can not excuse a bad way accuseth his own sloth and he that sticks in a bad passage can never attain a good journey's end CHAP. XXXI MOney is both the generation and corruption of purchas'd honour honour is both the child and stave of potent money the credit which honour hath lost money hath found When honour grew mercenary money grew honourable The way to be truly Noble is to contemn both CHAP. XXXII GIve not thy tongue too great a liberty lest it take thee prisoner A word unspoken is like the sword in thy scabberd thine if vented thy sword is in anothers hand if thou desire to be held wise be so wise as to hold thy tongue CHAP. XXXIII IF thou be subject to any great vanity nourish it not if it will be entertained encourage it not if it grow strong more strongly strive against it if too strong pray against it if it weaken not joyn fasting to thy
enough hath a fool to his schollar He that thinks himselfe wise enough to instruct himself hath a fool to his master The end of the Third Century THE Fourth Century CHAP. I DEmean thy self more warily in thy study then in the street If thy public actions have a hundred witnesses thy private have a thousand The multitude look's but upon thy actions Thy conscience look's into them the multitude may chance to excuse thee if not acquit thee thy conscience will accuse thee if not condemn thee CHAP. II. OF all vices take heed of Drunkenness Other vices are but fruits of disordered affections this disorders nay banishes reason Other vices but impair the soul this demolishes her two chief faculties the Understanding and the Will Other vices make their own way this makes way for all vices He that is a Drunkard is qualified for all vice CHAP. III. IF thy sin trouble thee let that trouble comfort thee as pleasure in the remembrance of sin exasperats Justice so sorrow in the repentance of sin mollifies mercy it is less danger to commit the sin we delight in than to delight in the sin we have committed CHAP. IV. THe way to God is by thy self The way to thy self is by thy own corruptions he that balks this way err's he that travels by the creatures wanders The motion of the Heavens shall give thy soul no rest the vertue of Herbs shall not encrease thine The height of all Philosophy both natural and moral is to know thy self and the end of this knoweledg is to know God CHAP. V. INfamy is where it is receiv'd if thou art a Mudd-wall it wil stick if Marbl it will rebound if thou storm at it 't is thine if thou contemn it 't is his CHAP. VI. IF thou desire Magistracy learn to forget thy self if thou undertake it bid thy self farewell he that looks upon a common cause with private eyes looks through false Glasses In the exercise of thy politic office thou must forget both Ethicks and Oeconomicks He that puts on a public Gown must put off a private Person CHAP. VII LEt the words of a Virgin though in a good cause and to as good purpose be neither violent many nor first nor last it is less shame for a Virgin to be lost in a blushing silence then to be found in a bold Eloquence CHAP. VIII ARt thou in plenty give what thou wilt Art thou in poverty give what thou canst as what is receiv'd is receiv'd according to the manner of the receiver so what is given priz'd according to the measure of the giver he is a good workman that makes as good work as his matter will permit CHAP. IX GOd is the Author of Truth the Devill the Father of Lies If the telling of a truth shall endanger thy life the author of Truth will protect thee from the danger or reward thee for thy dammage If the telling of a Lie may secure thy life the father of Lies will beguil thee of thy gains or traduce the security Better by losing of a life to save it then by saving of a life to lose it However better thou perish than the Truth CHAP. X. Consider not so much what thou hast as what others want what thou hast take heed thou lose not What thou hast not take heed thou covet not if thou hast many above thee turn thy eye upon those that are under thee If thou hast no Inferiours have patience a while and thou shalt have no Superiours The grave requires no marshal CHHP. XI IF thou seest any thing in thy self which may make thee proud look a little further and thon shalt find enough to humble thee if thou be wise view the Peacock's feathers with his feet and weigh thy best parts with thy imperfections He thar would rightly prize the man must read his whole Story CHAP. XII LEt not the sweetness of contemplation be so esteem'd that action be despis'd Rachel was more fair Lea more fruitfull as contemplation is more delightfull so is it more dangerous Lot was upright in the City and wicked in the Mountain CHAP. XIII IF thou hast but little make it not less by murmuring if thou hast enough make it not too much by unthankfulness He that is not thankfully contented with the lest favour he hath receiv'd hath made himself incapable of the lest favour he can receive CHAP. XIV WHat thou hast taken unlawfully restore speedily for the sin in taking it is repeated every minute thou keep'st it if thou canst restore it in kind if not in value if it may be restore it to the party if not to God the Poor is Gods Receiver CHAP. XV. LEt the fear of a danger be a spur to prevent it He that fears otherwise gives advantage to the danger It is less folly not to endevour the prevention of the evil thou fearest then to fear the evil which thy endeavor cannot prevent CHAP. XVI IF thou hast any excellence which is thine own thy tongue may glory in it without shame but if thou hast receiv'd it thy glory is but usurpation and thy pride is but the prologu of thy shame Where vainglory commands there folly counsels where pride Rides there shame Lacquies CHAP. XVII GOd hath ordained his creatures not onely for necessity but delight since he hath carv'd thee with a bountifull hand fear not to receive it with a liberal heart He that gave thee water to allay thy thirst gave thee wine to exhilarat thy heart Restore him for the one a necessity of thanks return him for the other the chearfulness of prais CHAP. XVII IF the wicked flourish and thou suffer be not discourag'd thy are fatted for destruction thou art Dieted for health they have no other Heaven but the hopes of a long Earth thou hast nothing on Earth but the hopes of a quick Heaven if there were no journeys end the travell of a Christian were most comfortless CHAP. XIX IMp not thy wings with the Churches feathers least thou flie to thy own Ruine impropriations are bold Metaphors which continued are deadly Allegories one foot of land in Capite encumbers the whole estate The Eagle snatcht a coal from the Altar but it fired her Nest CHAP. XX. LEt that table which God hath pleas'd to give thee please thee He that made the Vessell knows her burthen and how to ballast her He that made all things very good cannot but do all things very well If thou be content with a little thou hast enough if thou complainest thou hast too much CHAP. XXI WOuld'st thou discover the true worth of a man Behold him naked dis-treasure him of his ill-got Wealth degrade him of his dear bought honour dis-robe him of his purple Habit. Discard his pamper'd body then look upon his soul and thou shalt find how great he is Naturall sweetness is never sented but in the absence of artificiall CHAP. XXII IF thou art subject to any secret folly blab it not last thou appear
Health may be enjoyed sicknes must be endured one body is the object of both one God the Author of both If then hee give me health I will thankfully enjoy it and not think it too good since it is his mercy that bestowes it if hee send sicknes I will patiently endure it and not think it too great since it is my sinn that deserves it If in health I will strive to preserve it by praising of him if in sicknes I will strive to remove it by praying to him Hee shall bee my God in sicknes and in health and my trust shall bee in him in health and in sicknes So in my health I shall not need to feare sicknes nor in any sicknes despaire of health CHAP. X. IT is the usuall plea of poverty to blame misfortune when the ill finished cause of complaint is a worke of their owne forging I will either make my fortunes good or bee content they are no worse If they are not so good as I would they should have bine they are not so bad as I know they might have bine What though I am not so happy as I desire 'T is well I am not so wretched as I deserve CHAP. XI THere is nothing to be gotten by the worlds love nothing to be lost but its love by its hate Whey then should I seeke that love that cannot profit me or feare that malice that cannot hurt mee If I should love it for loving mee God would hate me for loving it If I loath it for hating mee it cannot hurt mee for loathing it Let it then hate me and I will forgive it but if it love me I will never requite it For since its love is hurtfull and its hate harmeles I wil contemn its hate and hate its love CHAP. XII AS there is a folly in wit so there is a wisdome in ignorance I would not be ignorant in a necessary knowledge nor wise above wisedome If I know enough I am wise enough if I seecke more I amfoolish CHAP. XIII IT 's no marvell that man hath lost his rule over the creature when he would not be ruled by the will of the Creator Why should they feare man when man would not obey GOD I could wish no creature had power to hurt mee I am glad so many creatures are ordained to helpe me If GOD allow enough to serve me J will not expect that all shoult feare me CHAP. XIV NO affliction for the time seemes joyous all time in afiliction seemes tedious J will compare my miseries on earth with my joyes in Heaven and the length of my miseries with its eternity so shall my journey seeme short and my burthen easie CHAP. XV. THere is nothing more certain than death nothing more uncertain than the time of dying I will therefore be prepared for that at all times which may come at any time must come at one time or another I shal not hasten my death by being still ready but sweeten it It makes me not die the sooner but the better CHAP. XVI THe commendation of a bad thing is it's shortnes of a good thing its continuance it were happy for the damned if their torments knew end 't is happier for the Saints that their joyes are eternall If man that is born of a woman be full of misery 't is well that he hath but a short time to live if his life be a walk of pain it s a blessing that his dayes are but a spann long Happy miseries that end in joy happy joyes that know no end happy end that dissolves to eternity CHAP. XVII HAd I not more confidence in the truth of my Saviour than in the traditions of men poverty might stagger my faith and bring my thoughts into a perplexed Purgatory Wherein are the poore blessed if pardon shall be purchased onely by expense Or how is it hard for a rich man to enter into Heaven if money may buy out the past presend future sinnes of himself his deceased and succeeding progeny If heaven bee thus fold what benefit has my poverty by the price already paid I find no happines in Room on earth 'T is happines for me to have Room in Heaven CHAP. XVIII THere is no estate of life so happy in this world as to yeeld a Christian the perfection of content yet there is no state of life so wretched in this world but a Christian must be content with it Though I can have nothing here that may give mee true content yet I will learn to bee treuely contented here with what I have What care I though I have as much as I desire if I have as much as I want I have as much as the most if I have as much as I desire CHAP. XIX IT is the greatest of all sins alway to continue in sin For where the coustome of sinning waxeth greater the conscience for sin growes the less it is easier to quench a spark then a fire I had rather breake the Cockatrices egg then kill the Serpent O daughter of Babylon happy shall hee bee that taketh thy childern whilest they are young and dasheth them against the stones CHAP. XX. NAture bids me love my selfe and hate all that hurt me Reason bids me love my friends and hate those that envie me Religion bids me love all and hate none Nature sheweth care Reason wit Religion love Nature may induce me Reason perswade me but Religion shall rule me I will hearken to Nature in much to Reason in more to Religion in all Nature shall make me carefull of my self but hatefull to none Reason shall make me wise for my self but harmeles to all Religion shall make me loving to all but not carles of my self I may heare the former I will hearken onely to the later I subscribe to some things in all to all things in Religion CHAP. XXI Abundance is a trouble want a misery honour a burthen baseness a scorne advancements dangerous disgrace odious Onely a competent estate yeelds the quiet of content I will not climbe least I fall nor lye in the ground least I am trod on I am safest whiles my leggs beare me A competent heate is moast health full for my body J would desire neither to freez nor to burn CHAP. XXII A Large promise without performance is like a false fire to a great Peice which dischargeth a good expectation with a bad report J will fore-think what J will promise that J may promise but what J will doe Thus whilest my words are led by my thoughts and followed by my actions J shall be carefull in my promises and just in their performance J had rather doe and not promise than promise and not doe CHAP. XXIII THe good meaner hath two tongues the Hypocrite a double tongue The good mans heart speaks without his tongue the Hypocrites tongue without his heart The good man hat oftentimes God in his heart when in his mouth there is no God mentioned the Hypocrite hath God
but I may learn more I will therefore teach what I know and learn what I know not Though it bee a greater praise to teach then to learn yet it is a lesser shame to learn then to be ignorant CHAP. XLV AS there is a misery in want so there is a danger in exces I would therfore desire neither more nor less then enoug I may as well die of a surfet as of hunger CHAP. XLVI IT is the apish nature af many to follow rather example then precepts but it would bee the safest course of all to learn rather by precept then example For ther 's many a good Divine that cannot learn his owne teaching It is easier to say this doe then to doe it When therefore I see good doctrine with an ewill life J may pitty the one but I will practise onely the other The good sayings belong to all the evill actions only to their authors CHAP. XLVII THere are two things necessary for a traveller to bring him to the end of his journey a knowledg of his way a perseverance in his walk If hee walk in a wrong way the faster he goes the farther hee is from home if hee sit still in a right way he may know his home but ne're come to it Discreet stayes make speedy journeyes I will first then know my way ere I begin my walk the knowledg of my way is a good part of my journey Heâ— that faints in the execution looseth the glory of the action I will therefore no only cnow my way but also goe on in my way I had rather my journey should want a beginning then come to an untimely end If Heaven be my home anâ— Christ my way I will learn to know my way ere I haste to travell to my home Hee that runs hastily in a way hee knowes not may come speedily to an homâ— he loves not If Christ be my way anâ— Heaven my home I will rather endurâ— my paine full walk then want my peâ—fect rest I more esteem my home the my journey my actions shall bee led bâ— knowledg my knowledg be followeâ— by my actions Ignorance is a baâ— mother to devotion and idlenesse a baâ— steward to knowledg CHAP. XLVIII I Cannot but wonder at the folly 〈◊〉 those hearts who are like to kill themselves with the feare of dying making the newes of an insuing mischief a worse mischief then that they have newes of whereas the foreknowledg of an approching evill is a benefit of no small good For if it cannot teach us to prevent it by providence it may shew us how to sustain it by patience I may grieve with the smart of an evill as soon as I feeld it But I will not smart with the grief of an evill as soon as I heare of it My evill when it commeth may make my grief too great whey then should my grief before it comes make my evill greater CHAP. XLIX AS J see in the body so I know in the soul they are oft most desperatly sik who are least sensibl of their diseas whereas he that feares each light wound for mortall seeks a timely cure and is healed I will not reckon it my happiness that J have many sores but since I have them J am glad they greve me I know the cure is not the more dangerous because my wounds are more grievous J should be more sick if J plained less CHAP. L. IT is one not of the least evils not to avoid the appearance of evill which oft makes the innocent justly punished with undeserved suspicion I would desire to be thought good but yet J had rather bee so It is no small happiness to bee free from suspicion but a greater to bee void of offence I would willingly be neither evill nor suspected but of the two J. had rather be suspected and not deserve it then deserve evill and not be suspected CHAP. LI. I Know but one way to Heaven I have but one Mediator in Heaven even one Christ and yet I heare of more wayes more Mediators Are there then more Christs Are the Lords waies as your waies that wee must goe to the King of Heaven as unto a King on earth Or if wee must yet if my King bid me come shall J send an other If he bid me come unto him shall J goe unto another If hee bid me ask for peace onely in the name of the Prince of peace why should J mention the Lady Mary If J shall be heard onely in the name of his Sonn why should J use the name of his servants Were it a want of manners or a want of obedience to come when J am bid Is another better or am J too good to goe-in-mine owne errants to the Almighty Because the Sonn was worse used then the servants on earth shall the servants therefore be sooner heard then the Sonn in Heaven There are still unjust Husband-men in the Lords vineyard who not onely abuse the servants but kill againe the Sonn and rob him of his due inheritance When the Lord therefore of the Vineyard commeth what will he doe to these Husbandmen J doe not envie your glory yee Saints of God yet J will not attribute the glory of my God to his Saints How shall my God glorifie me if J should give his glory to another CHAP. LII TO be without passion is worse then a beast to be without reason is to be lesse then a man Since J can be without neither J am blessed in that J have both For if it be not against reason to be passionate J will not be passionate against reason J will both grieve and joy if J have reason for it but not joy nor grieve above reason J will so joy at my good as not to take evill by my joy so grieve at any evill as not to increase my evill by my grief For it is not a folly to have passion but to want reason J would be neither senseless nor beastly CHAP. LIII IT is the folly of wit in some to take paines to trim their labours in obscurity Jt is the ignorance of learning in others to labour to devest their pain by bluntness the one thinking hee never speaks wisely till he goes beyond his owne and all mens understandings the other thinking hee never speaks plainely til hee dive beneath the shallowest apprehension J as little affect curiosity in the one as J care for the affectation of baldness in the other J would not have the pearl of Heavens Kingdome so curiously set in gold as that the art of the workeman should hide the beauty of the jewell nor yet so sleightly valued as to bee set in lead or sobeastly used as to be slubbered with durt I know the pearl how ever placed still retaines its vertue yet J had rather haveit set in gold then seeke it in dung-hill Neat apparel is an ornament to the body but a disgrace if either proud or slovenly CHAP. LIV. I See corruptionr so largely rewarded