another in honour and yet the highest want a glory There though one Starre differs from another in glory yet in the fullnesse of glory they all shine as Starres Heere the greatest may want there the least hath enough Heere all the earth may not bee enough for one There one heaven is enough for all LORD let me rather be least there without honour heere then the greatest heere without glory there I had rather bee a dore-keeper in that house then a ruler in these tents WHen I see the heavenly sun buried under earth in the evening of the day and in the morning to finde a resurrection to his glory Why thinke I may not the sonnes of heaven buried in the earth in the evening 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 sleepe bee other then our sleepe 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 borrowes our life of us then robbs us of it Since then the glory of the sunne findes a Resurrection why should not the sonnes of glory Since a dead man may live againe I will not so much looke for an end of my life as waite for the comming of my change I See that candle yeelds mee small benefit at day which at night much steeds mee and I know the cause is not because the candles light was lesse at day but because the daies light is lesse in the evening As my friends love to mee so mine to my friend may bee at all times alike but wee best see it when wee 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 happinesse should my happinesse sleight my friends courtesie 't were my folly I See that candle makes small shew in the day which at night yeelds a glorious lustre not because the candle has then more light but because the ayre hath then more darkenesse How prejudiciall then is that ambition which makes mee seeme lesse then I am by presuming to make mee greater then I should bee They whose glory shines as the sparkes amongst stubble loose their light if compared to the Sonne of glory I will not seat my selfe higher then my place least I should bee disgraced to an humility but if I place my selfe lower then my seat I may be advanced to the honour of friend sit up higher I had rather bee exalted by my humility then be brought low by my exaltation I See that candle which is as a sunne in the darkenesse is but as a darkenesse in the sunne the candle not more lightning the nights darkenesse then the sunne darkning the candles light I will take heed then of contention especially with great ones As I may bee too strong for the weaker so I must bee too weake for the stronger I cannot so easily vanquish mine inferiors but my superiors may as easily conquer mee I will doe much to bee at peace with all men but suffer much ere I contend with a mighty man I See when I follow my shadow it flies me When I flie my shadow it followes mee I know pleasures are but shadowes which hold no longer then the sunshine of my fortunes Least then my pleasures should forsake mee I will forsake them Pleasure most flies me when I most follow it IT is not good to speake evill of all whom wee know bad it is worse to judge evill of any who may prove good To speake ill upon knowledge shewes a want of charity to speake ill upon suspition shewes a want of honesty I will not speake so bad as I know of many I will not speake worse then I know of any To know evill by others and not speake it is sometimes discretion to speake evill by others and not know it is alway dishonesty Hee may bee evill himselfe who speakes good of others upon knowledge but hee can never bee good himselfe who speakes evill of others upon suspition A Bad great one is a great bad one For the greatnesse of an evill man makes the mans evill the greater It is the unhappie priviledge of authority not so much to act as teach wickednesse and by a liberall crueltie to make the offenders sinne 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 warrants yet presidents for evill To sinne by prescription is as usuall as damnable and men run poast 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 bee the greatest of all offences Either then let mee bee great in goodnesse or else it were good for mee to bee without greatnesse My owne sinnes are a burthen too heavie for mee why then should I lade my selfe with others offences To speake all that is true is the property of fooles to speake more then is true is the folly of too many Hee that spends all that is his owne is an unthrifty prodigall Hee that spends more then is his owne is a dishonest unthrift I may sometimes know what I will not utter I must never utter what I doe not know I should bee loath to have my tongue so large as my heart I would scorne to have my heart lesse then my tongue For if to speake all that I know shewes too much folly to speake more then I know shewes too little honesty IT is the ambitious folly of too many to imitate rather greatnesse then goodnesse They will sooner follow the example of their Lord then the precepts of their GOD. I will alway honour greatnesse I will onely imitate goodnesse and rather doe good without a patterne then commit evill in imitation 'T is better to bee saved without a president then to bee damn'd by example THere is no security in evill society where the good are often made worse the bad seldome better For it is the peevish industry of wickednesse to finde or make a fellow 'T is like they will bee birds of a feather that use to flocke together For such commonly doth their conversation make us as they are with whom wee use to converse I cannot bee certaine not to meet with evill company but I will bee carefull not to keepe with evill company I would willingly sort my selfe with such as should either teach or learne goodnesse and if my companion cannot make mee better nor I him good I will rather leave him ill then hee shall make me worse TO teach goodnesse is the greatest praise to learne goodnesse the greatest profit
by the Cape of good hope till I arive at the haven of eternall happinesse THE same water which being liquid is penetrated with an horsehaire will beare the horse himselfe when it is hard frozen I muse not then that those precepts and threats of GODS judgements enter not into the hardned hearts of some old men frozen by the practice of sinne which pierce and penetrate deepe into the tender hearts and melting consciences of yonger folks thawed with the warmth of GODS feare Hence see I the cause why the sword of the Word so sharpe that it serveth in some to divide the joyntes and marrow in others glaunceth or reboundeth without dint or wound from their cristall frozen and adamantine hearts I cannot promise my selfe to bee free from sinne I were then no man but I will purpose in my selfe to bee free from hardnesse of heart by custome and continuance in sinne I may erre in my way I will not persist and 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 WHen I see two game-cocks at first sight without premeditated malice fight desperatly and furiously the one to maintaine the injury offered the other to revenge the injury received by the first blow and to maintaine this quarrell not onely dye the pit with their bloud but die in the pit with their mutuall bloudy wounds me thinkes I see the successe of those duëllers of our time which being ambitious of Achilles his praise Pelidis juvenis cedere nescij desperatly and furiously adventure their lives heere and indanger their soules heereafter onely for the vaine termes of false honour I will not say but that being flesh and bloud I may be carelesse of my flesh and bloud to revenge injurious indignities offered me yet since as a tenant my soule must answer her Landlord 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 owne soule to kill an other mans body I will not pull the house of my body on my soules head in a fury that GOD may make them both fuell for the fury of hell fire WHen I view the heavens declaring the glory of GOD and the firmament shewing his handy worke and consider that each litle numbred starre even of the sixth magnitude containeth the earths dimension 18. times in bignesse by Astronomers conclusions I easily descend to consider the great difference of earthly mens glory and that weight of glory affoorded the Saints in heaven For what a poore ambition is it to bee 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 Starre What that Starre to Heaven and that to the Heaven of Heavens And so by a retrogradation how litle How nothing is this poore glory I finde many which say hoc nihil est aliquid I finde in my selfe cause to say hoc aliquid nihil est If I needs will bee somebody by my ambition I 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 I Saw once a Ierfalcon let fly at an Heron and observed with what clamour the Heron entertain'd the sight and approach of the Hawke and with what winding shifts hee strave to get above her labouring even by bemuting his enemies feathers to make her flaggwinged and so escape but when at last they must needs come to a necessitated encounter resuming courage out of necessity hee turned face against her and striking the Hawke thorough the gorge with his bill fell downe dead together with his dead enemie This sight seemed to mee the event of a great sute in Law where one trusting to his cases potency more then his causes equity endeavours to disinherit his stubborne neighbour by colourable titles to his land Heere may you heare the clamorous obloquies of the wronged and see 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 sinke to beggery by the Law whiles lawfully they seeke to get above each other Hence warned against potent enemies I will alway pray LORD make mee not a prey unto their teeth and against an equall or inferiour I will not borrow the lawes extreme right to doe him extreme wrong nor fall to law with any body till I fall by law to bee no body I will not doe that to have my will which will undoe my selfe of what I have by my willfullnesse THe Psalmist doth not slander the slanderers when in a good description of their bad natures hee saith their throat is an open sepulcher c. the poyson of Aspes is under their lippes For what more loathsome stench and noisome smells can a new opened sepulcher belch out then these venomous open throated slanderers And well may their lipscontaine the poyson of Aspes of which Lucan saith in nulla plus est serpente veneni 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 vertue that as an antidote of Mithridates his best confection they may repell the worst infection those serpents shall spit at mee And albeit I cannot bee free from their assaults from which none is freed yet I will not with Cleopatra set those Aspes so neere my heart that they may stop my vitall spirits with their poyson And since I must passe thorough this Africa of monsters and harmefull beasts I will carefully feare and shunne the worst of tame beasts the flatterer and of wild beasts the slanderer MEditation is a busie search in the store-house of fantasie for some Idea's of matters to bee cast in the moulds of resolution into some formes of words or actions In which search when I have used my greatest diligence I finde 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 A Meditation of the Authors found written before a Sermon of his for EASTER-day MY heart a matter good indites O then Lord make my tongue a ready writers pen That so assisted by thy graces art Thy grace unto the world I may impart So raise my thoughts my willing minde so blesse That I thy glorious rising may expresse And rays'd from death of sinfull ignorance Thy selfe-advancing power may advance And if my simple willingnesse wants skill Thou mad'st me willing LORD accept my will An other written before a Sermon of his on the 51. Psalme verse 1. LORD guide my tongue that covets to declare How great my sinnes how good thy mercies are I both would shew and yet so great is either That whil'st I both would shew I can shew neither They both are infinite they both began Ere I beginning had or shape of man Where then shall I begin with hope to shew How great both are who both exceeding know Mercy still pardons sinne doth still offend And being endlesse both where shall I end Thou first and last whose mercy heale my sin Shew me to end and teach me to begin The last thing the Author wrote a few daies before his death A Bubble broke its ayre looseth By which losse the bubble's lost Each frost the fayrest flower brooseth Whose lives vanish with that frost Then wonder not we die if life be such But rather wonder whence it is we live so much Tales long or short whether offending Or well pleasing have their end The glasse runnes yet the set-time ending Every atom doth descend If life be such as such life is t is sure When tales and times find ends why should life still indure This world is but a walke of paine That ha's onely end by death This life 's a warre in which we gaine Conquest by the losse of breath Who would not war-fare end and travells cease To live at home in rest and rest at home in peace Nothing heere but constant paines Or unconstant pleasures be Worthlesse treasures loosing gaines Scantie store chaynd liberty If life affoord the best no better fate How welcome is that death that betters that bad state What 's the earth when trimmest drest To that cristall spangled dwelling Yet the Saint in glory least Is in glory farre excelling Glorious Redeemer let this earth of mine Thy glorious body see and in thy glory shine Oft I see the darksome night To a glorious day returning As oft doth sleepe intombe my sight Yet I wake againe at morning Bright Sunne returne when sleepe hath spent deaths night That these dimne eyes of mine may in thy light see light FINIS
by my actions I shall bee carefull in my promises and just in their performance I had rather doe and not promise than promise and not doe THE good-meaner hath two tongues the Hypocrite a double tongue The good mans heart speakes without his tongue the Hypocrites tongue without his heart The good man hath oftentimes GOD in his heart when in his mouth there is no GOD mentioned the Hypocrite hath GOD often in his mouth when the foole 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 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 speakes 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 speake three words in a speech that God knowes then pray three houres in a language hee understands not MEditation is the wombe of our actions Action the midwife of our Meditations A good and perfect conception if it want strength for the birth perisheth in the wombe of the minde and if it may be said to bee borne it must be said to be still-borne a bad and imperfect conception if it hath the happinesse of a birth yet the minde 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 perisheth through its imperfections If I meditate what 's good to be done and doe not the good I have meditated I loose my labour and make curst my knowledge 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 injoy some benefit I deserve no commendations Resolution without action is a sloathfull folly Action without resolution is a foolish rashnesse First know what 's good to be done then do that good being knowne If forecast be not better than labour labour is not good without forecast I would not have my actions done without knowledge nor against it IT is the folly of affection not to comprehend 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 mee being out of the way and I bee angry with him Rather let mee have my friends anger than deserve it rather let the righteous smite mee friendly by reproofe than the pretious oyle of flatterie or connivence breake my head It is a folly to flie ill-will by giving a just cause of hatred I thinke him a truer friend that deserves my love than he that desires it 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 and oftimes their late retunre findes a barr'd entrance to their home whereas those who meete with dangers in the way make haste in their journey and their speede makes them welcomed with commendation Nature hath sent mee abroad into the world and I am every day travelling homeward If I meete with store of miseries in my way discretion shall teach mee a religious haste in my journey And if I meete with pleasures they shall pleasure mee onely by putting mee in minde of my pleasures at home which shall teach me to scorne these as worse than trifles I will never more reckon a troublesome life a curse but a blessing A pleasant journey is deere bought with the losse of home VVHen I see the fisher bait his hook I think on Sathans subtile malice who sugars over his poysoned hookes with seeming pleasures Thus Eves apple was canded with divine knowledge yee shall bee as Gods 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 Sathan be such a fisher of men its good to looke before wee leape Honey may bee eaten so that wee take heede of the sting I will honestly injoy my delights but not buy them with danger 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 be but my walke and heaven my home why should I desire a long journey Indeed knowing my home so pleasant I would not bee weary with a long walke but yet the shorter my journey the sooner my rest I Cannot see two sawyers worke 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 infernall 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 we truely professe 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 WHen I thinke on the Eagles carying up of the shell-fish into the ayre onely to the end hee may breake him by his fall it puts mee in minde of the divellish costly courtesies who out of the bountie of his subtilty is still ready to advance us to destruction Thus more then once hee dealt with my Redeemer no sooner had hee rais'd him to the top of an high pinacle but straight followes cast thy selfe downe and having placed him on an high mountaine let him fall downe and hee shall bee largely rewarded with his owne If advancement be so dangerous I will take heed of being ambitious Any estate shall give mee content I am high enough if I can stand upright WHen I see leaves drop from their trees in the beginning of Autumne just such thinke I is the friendship of the world Whiles the sap of maintenance lasts my friends swarme in abundance but in the winter of my need they leave me naked Hee is an happie man that hath a true friend at his need but hee is more truely happie that hath no need of his friend 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 fulnesse of glory is onely in heaven The honour on earth is full of degrees but no degree admits a perfection Whereas the glory of heaven admits of degrees but each degree affoords a fullnesse Heere one may bee lower then
grow worse It is a part of badnesse not to grow better I will take heed of quenching the sparke and strive to kindle a fire If I have the goodnesse I should it is not too much why should I make it lesse If I keepe the goodnesse I have 't is not enough Why doe I not make it more Hee ne're was so good as hee should bee that doth not strive to be better than he is He never will be better than he is that doth not feare to bee worse than hee was HEalth may be injoyed sicknesse must be indured one body is the object of both one GOD the Author of both If then hee give mee health I will thankfully enjoy it and not thinke it too good since it is his mercy that bestowes it if hee fend sickenesse I will patiently indure it and not thinke it too great since it is my sinne that deserves it If in health I will strive to preserve it by praising of him if in sickenesse I will strive to remove it by praying to him Hee shall bee my GOD in sicknesse and in health and my trust shall bee in him in health and in sicknesse So in my health I shall not need to feare sicknesse nor in any sicknesse despaire of health IT is the usuall plea of poverty to blame mis-fortune 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 beene they are not so bad as I know they might have beene What though I am not so happy as I desire 'T is well I am not so wretched as I deserve THere is nothing to be gotten by the worlds love nothing to bee loft but its love by its hate Why then should I seeke that love that cannot profit mee or feare that malice that cannot hurt mee If I should love it for loving mee GOD would hate mee for loving it If I loath it for hating mee it cannot hurt mee for loathing it Let it then hate mee and I will forgive it but if it love me I will never requite it For since its love is hurtfull and its hate harmelesse I will contemne its hate and hate its love AS there is a folly in wit so there is a wisdome in ignorance I would not bee ignorant in a necessary knowledge nor wise above wisâ—dome If I know enough I am wise enough If I seeke more I am foolish IT s no marvell that man hath lost his rule over the creature when hee would not bee 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 I will not expect that all should feare me NO affliction for the time seemes joyous all time in affliction seemes tedious I 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 THere is nothing more certaine than death nothing more uncertaine than the time of dying I will therefore bee prepared for that at all times which may come at any time must come at one time or another I shall not hasten my death by being still ready but sweeten it It makes me not die the sooner but bee the better THe commendation of a bad thing is his shortnesse of a good thing its continuance it were happie for the damned if their torments knew end 't is happier for the Saints that their joyes are eternall If man that is borne of a woman bee full of misery 't is well that hee hath but a short time to live if his life be a walke of paine it s a blessing that his daies are but a spanne-long Happie miseries that end in joy happie joyes that know no end happie end that dissolves to eternity HAd I not more confidence in the truth of my Saviour than in the traditions of men povertie might stagger my faith and bring my thoughts into a perplexed Purgatorie Wherein are the poore blessed if pardon shall bee purchased onely by expense Or how is it hard for a rich man to enter into heaven if money may buy out the past present and future sinnes of himselfe his deceased and succeeding progeny If Heaven bee thus fold what benefit has my poverty by the price already paid I finde no happinesse in Roome on earth 'T is happinesse for mee to have Roome in heaven THere is no estate of life so happie in this world as to yeeld a Christian the perfection of content and yet there is no estate of life so wretched in this world but a Christian must bee content with it Though I can have nothing heere that may give mee true content yet I will learne to bee truely contented heere with what I have What care I though I have not much If I have enough 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 IT is the greatest of all sinnes alway to continue in sinne For where the custome of sinning waxeth greater the conscience for sinne growes the lesse it is easier to quench a sparke then a fire I had rather breake the Cockatrices egg then kill the Serpent O daughter of Babylon happie shall hee bee that taketh thy children whilest they are young and dasheth them against the stones NAture bids mee love my selfe and hate all that hurt mee Reason bids me love my friends and hate those that envie mee Religion bids mee love all and hate none Nature sheweth care Reason wit Religion love Nature may induce me Reason perswade mee but Religion shall rule mee I will hearken to Nature in much to Reason in more to Religion in all Nature shall make mee carefull of my selfe but hatefull to none Reason shall make mee wise for my selfe but harmelesse to all Religion shall make mee loving to all but not carelesse of my selfe I may heare the former I will hearken onely to the later I subscribe to some things in all to all things in Religion ABundance is a trouble want a misery honour a burthen basenesse 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 legges beare me A competent heate is most helthfull for my body I would desire neither to freeze nor to burne A Large promise without performance is like a false fire to a great Peece which dischargeth a good expectation with a bad report I will fore-thinke what I will promise that I may promise but what I will doe Thus whilest my words are led by my thoughts and followed
Though he bee wisest that can teach yet he that doth learne is wiser I will not therefore be unwilling to teach nor ashamed to learne I cannot bee so ignorant but I may learne somewhat nor so wise but I may teach more I will therefore teach what I know and learne what I know not Though it be a greater praise to teach then to learne yet it is a lesser shame to learne then to be ignorant AS there is a misery in want so there is a danger in excesse I would therefore desire neither more nor lesse then enough I may as well die of a surfet as of hunger IT is the apish nature of many to follow rather example then precepts but it would bee the safest course of all to learne rather by precept then example For ther 's many a good Divine that cannot learne his owne teaching It is easier to say this doe then to doe it When therefore I see good doctrine with an evill life I may pittie the one but I will practise onely the other The good sayings belong to all the evill actions onely to their authors THere are two things necessary for a traveller to bring him to the end of his journey a knowledge of his way a perseverance in his walke If hee walke in a wrong way the faster he goes the further he is from home if he sit still in a right way he may know his home but ne're come to it Discreet stayes make speedie journeyes I will first then know my way ere I begin my walke the knowledge of my way is a good part of my journey Hee that faints in the execution looseth the glory of the action I will therefore not onely know 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 bee my home and CHRIST my way I will learne 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 home he loves not If CHRIST be my way and heaven my home I will rather indure my painefull walke then want my perfect rest I more esteeme my home then my journey my actions shall bee led by knowledge my knowledge be followed by my actiions Ignorance is a bad mother to devotion and idlenesse a bad steward to to knowledge I Cannot but wonder at the folly of those hearts who are like to kill themselves with the feare of dying making the newes of an insuing mischiefe a worse mischiefe then that they have newes of whereas the fore-knowledge of an approaching 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 sustaine it by patience I may grieve with the smart of an evill as soone as I feele it But I will not smart with the griefe of an evill as soone as I heare of it My evill when it commeth may make my griefe too great why then should my griefe before it comes make my evill greater AS I see in the body so I know in the soule they are oft most desperately sicke who are least sensible of their disease whereas hee that feares each light wound for mortall seekes a timely cure and is healed I will not reckon it my happinesse that I have many sores but since I have them I am glad they greeve mee I know the cure is not the more dangerous because my wounds are more grievous I should be more sicke if I plained lesse IT is one not of the least evills not to avoid the appearance of evill which oft makes the innocent justly punished with undeserved suspition I would desire to bee thought good but yet I had rather be so It is no small happinesse to be free from suspicion but a greater to bee void of offence I would willingly be neither evill nor suspected but of the two I had rather be suspected and not deserve it then deserve evill and not be suspected I Know but one way to heaven I have but one Mediator in heaven even one Christ and yet I heare of more Waies 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 I send an other If he bid me come unto him shall I goe unto another If he bid me aske for peace onely in the name of the Prince of peace why should I mention the Lady Mary If I shall be heard onely in the name of his sonne why should I use the name of his servants Were it a want of manners or a want of obedience to come when I am bid Is another better or am I too good to goe in mine owne errands to the Almighty Because the sonne was worse used then the servants on earth shall the servants therefore bee sooner heard then the Sonne in heaven There are still unjust Husbandmen in the Lords vineyard who not onely abuse the servants but kill againe the Sonne and rob him of his due inheritance When the LORD therefore of the Vineyard commeth what will he doe to these Husbandmen I doe not envie your glory yee Saints of GOD yet I will not attribute the glory of my GOD to his Saints How shall my GOD glorifie mee if I should give his glory to another TO be without passion is worse then a beast to be without reason is to bee lesse then a man Since I can be without neither I am blessed in that I have both For if it bee not against reason to be passionate I will not be passionate against reason I will both greeve and joy if I have reason for it but not joy nor grieve above reason I 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 griefe For it is not a folly to have passion but to want reason I would bee neither senselesse nor beastly IT is the folly of wit in some to take paines to trimme their labours in obscurity It is the ignorance of learning in others to labour to devest their paine by bluntnesse the one thinking hee never speakes wisely till he goes beyond his owne and all mens understandings the other thinking hee never speakes plainely till hee dive beneath the shallowest apprehension I as little affect curiosity in the one as I care for the affectation of baldnesse in the other I would not have the pearle 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 be set in lead or so beastly used as to be slubbered with durt I know the pearle how ever placed still retaines its vertue yet I had rather have it set in gold then seeke it in a