a city let the Commander endeavour to take from the Defendants all scruples which may invite them to a necessity of defence Whom the fear of slavery necessitates to sight the boldness of their resolution will disavantage the assaylants and dissicilitate their design Sense of necessity justifies the Warr and they are hopefull in their arms who have no other hope but in their ams CHAP. LXXIX IT is good for States Princes if thy use ambitious men for their advantage so to order things that they be still progressive rather than retrograde When ambitious men find an open passage they are rather busie than dangerous and if well watcht in their proceedings they will catch themselvs intheir own snare and prepare a way for their own destruction CHAP. LXXX OF all Recreationis Hunting is most proper to a Commander by the frequency whereof he may be instructed in that necessary knowledge of situation with pleasure which by earnest experience would be dearly purchas'd The Chase is a fair Resemblance of a hopefull Warr proposing to the Pursuer a flying Enemy CHAP. LXXXI EXpect the army of thy Enemy on plain and easie ground and still avoyd mountainous and rocky places and straight passages to the utmost of thy power it is not safe to pitch any where thy forces cannot be brought together He never deserv'd the name of good Gaimster that hazards his whole Rest upon less than the strength of his whole Game CHAP. LXXXII IT matters not much whether in government thou tread'st the steps of severe Hannibal or gentle Scipio so thy actions be honourable and thy life vertuous Both in the one and the other is both defect and danger if not corrected and supported by the fair Repute of some extraordinary Endowments No matter whether black or white so the Steed be good CHAP. LXXXIII IT is the safest way in a Martiall expedition to commit the main charge to one Companions in command beget confusion in the Camp When two able Commanders are joyned in equall Commission each is apt to think his own way best and by mutuall thwarting each other both give opportunity to the Enemy CHAP. LXXXIV IT is a high point of Providence in a Prince to observe popular Sects in their first Rise and with a severe hand to nipp them in the Budd But being once full ag'd it is wisdom not to oppose them with too strong a hand lest in suppressing one there arise two a soft Current is soon stopped but a strong stream resisted breaks into many or overwhelm's all CHAP. LXXXV IT makes very much to thy advantage to observe strictly the Nationall vertues and vices and humours of forrein Kingdoms whereby the times past shall read usefull Lectures to the times present He that would see what shall be let him consider what hath been CHAP. LXXXVI IF like Manlius thou commandest stout and great things be like Manlius stout to execute great commands it is a great blemish in Sovereignty when the Will rores and the Power whispers if thou canst not execute as freely as thou commandst command no more than what thou maist also freely execute CHAP. LXXXII IF one Prince desire to obtain any thing of another let him if occasion will bear it give him no time to advise Let him endeavour to make him see a necessity of sudden resolution and the danger either of Deniall or Delay Hee that gives time to resolve gives leasure to deny and warning to prepare CHAP. LXXXVIII L Let not thine army at the first encounter be too prodigall in her strength for a dead lift When the enemy hath abated the fury of his first heat let him then feel thou hast reserved thy forces for the last blow So shall the honour he hath gained by his valour encrease the glory of thy victory Fore-games when they prove are speediest but after-games if wisely play'd are surest CHAP. LXXXIX IT is very requisite for a Prince to keep the Church always in proportion to the State If the Government of the one be Monarchicall and the other Democraticall they will agree like Metall joyned with clay but for a while Durable is that State where Aaron commands the people and where Moses commands Aaron But most happy in the continuance where God commands both CHAP. XC LEt not the Covetousness of a Captain purloyn to his own use or any way bereave his souldiers of any profit due unto their service either in their means or spoyls Such injuries being quickn'd by their dayly necessities are never forgot What Souldiers earn with the hazard of their lives if not enjoy'd prophesies an overthrow in the next Battell CHAP. XCI IF a Prince expect vertuous Subjects let his Subjects have a vertuous prince So shall he the better punish the vices of his degenerate Subjects So shall they trulier prize vertue and follow it being exemplified in their Prince CHAP. XCII IT is the property of a wise Commander to cast an eye rather upon Actions than upon persons and rather to reward the merits of men than to read the Letters of Ladies He that for favour or reward preferr's a worthless Souldier betray 's a Kingdom to advance a Traytor CHAP. CXIII WHere Order and Fury are well acquainted the Warr prospers and Souldiers end no less men then they begun Order is quickened by Fury and Fury is regulated by Order But where Order is wanting Fury runs her own way and being an unthrift of its own strength failing in the first assault cravens and such beginning more than men end less than women CHAP. XCIV IT is the quality of a wise Commander to make his Souldiers confident of his wisdom and their own strength if any danger be to conceal it if manifest to lessen it Let him possess his army with the justness of the Warr and with a certainty of the victory A good cause makes a stout heart and a strong arm They that fear an overthrow are half conquered CHAP. XCV IT is requisite in a Generall to mingle love with the severity of his Discipline they that cannot be induced to fear for love will never be inforced to love for feare Love opens the heart Fear shuts it That encourages This compell's And victory meets encouragement but flees Compulsion CHAP. XCVI IT is the part of a well advised State never to entrust a weighty service unto whom a noted injury or dishonour hath been done He cannever be zealous in performance of Service the height of whose expectation can rather recover a lost name than gain a fresh honour CHAP. XCVII THree ways there be to begin a Repute and gain dignities in a Common-wealth The first by the vertue of glorious Parents which till thou degeneratest too much may raise thee upon the wings of Opinion The second is by associating with those whose actions are known to be eminent The third by acting some exploit either publique or private which in thy handhath proved honourable The two first may miss being founded on Opinion the
entertain death He that hath a will to die not having power to live shew's necessity not vertue It is the glory of a brave mind to embrace pangs in the very arms of pleasure What name of vertu merits he that goes when he is driven CHAP. XLIV BE not too punctual in taking place If he be thy superiour 't is his due if thy inferiour 't is his dishonour It is thou must honour thy place thy Place not thee It is a poor reward of worth that consists in a right hand or a brick-wall CHAP. XLV PRay often because thou sinn'st always Repent quickly lest thou die suddenly He that repents it because he wants power to act it repents not of a sin for He that wants power to actuate his sin hath not forsaken his sin but his sin him CHAP. XLVI MAke Philosophy thy journey Theology thy journeys end Philosophy is a pleasant way but dangerous to him that either tires or retires in this journey it 's safe neither to loyter nor to rest till thou hast attained thy journeyes end He that sits down a Philosopher rises up an Atheist CHAP. XLVII FEar not to sin for God's sake but thy own Thy sin overthrow's not his glory but thy good He gain's his Glory not onely from the salvation of the Repentant but also from the confusion of the Rebellious There be vessels for honour and vessels for dishonour but both for his honour God is not grieved for the glory he shall lose for thy improvidence but for the horror thou shalt sind for thy impenitence CHAP. XLVIII INsult not over misery nor deride infirmity nor despise deformity The first shews thy inhumanity the second thy folly the third thy pride He that made him miserable made thee happy to lament him He that made him weak made thee strong to support him He that made him deform'd gave thee favour to be humbled He that is not sensible of anothers unhappiness is a living stone but he that makes misery the object of his triumph is an incarnate Devil CHAP. XLIX MAke thy recreations servants to thy business least thou become slave to thy recreations When thou goest up into the Mountain leave this servant in the Valley When thou goest to the City leave him in the Suburbs And remember The servant must not be greater than his Master CHAP. L. PRaise no man too liberally before his face nor censure him too lavishly behind his back the one savours of flattery the other of malice and both are reprehensible The true way to advance anothers vertue is to fellow it and the best means to cry down anothers vice is to decline it CHAP. LI. IF thy Prince command a lawfull act give him all active obedience if he command an unlawfull act give him passive obedience What thy well grounded conscience will suffer do chearfully without repining where thou maist not do lawfully fuffer couragiously without Rebellion Thy life and livelihood is thy Princes Thy conscience is thy own CHAP. LII IF thou givest to receive the like it is Exchange if to receive more it is covetousness if to receive thanks it is vanity if to be seen it is vain-glory if to corrupt it is Bribery if for Example it is formality if for compassion it is Charity if because thou art commanded it is obedience The affection in doing the work gives a name to the work done CHAP. LIII FEar death but be not afraid of Death To fear it whets thy expectation To be afraid of it dulls thy preparation if thou canst endure it it is but a sleight pain if not it is but a short pain to fear death is the way to live long to be afraid of Death is to be long a dying CHAP. LIV. IF thou desire the love of God and man be humble for the proud heart as it loves none but it self so it is beloved of hone but by it self The voice of humility is God's music and the silence of Humility is Gods Rhetoric Humility enforces where neither verrue nor strength can pravail nor Reason CHAP. LV. LOok upon thy burning Taper and there see the Emblem of thy Life The slame is thy Soul The wax thy Body and is commonly a span long The wax if never so well tempered can but last his length and who can lentghen it If ill tempered it shall wast the faster yet last his length an open window shall hasten either an Extinguisher shall put out both Husband them the best thou canst thou canst not lengthen them beyond their date leave them to the injury of the Wind or to the mercy of a wastfull hand thou hastnest them but still they burn their length But puff them out and thou hast shortned them and stopt their passage which else had brought them to their appointed end Bodies according to their constitutions stronger or weaker according to the equality or inequality of their Elements have their dates and may be preserv'd from shortning but not lengthened Neglect may wast them ill diet may hasten them unto their journe's end yet they have liv'd their length A violent hand may interrupt them a sudden death may stop them and thy are shortned It lies in the power of man either permissively to hasten or actively to shorten but not to lengthen or extend the limits of his naturall life He only if any hath the art to lengthen out his Taper that puts it to the best advantage CHAP. LVI DEmean thy self in the presence of thy Prince with reverence and chearfulness That without this is too much sadness This without that is too much boldness Let thy wisdom endeavour to gain his opinion and labour to make thy loyalty his confidence Let him not find thee false in words unjust in thy actions unseasonable in thy suits nor careless in his service cross not his passion question not his pleasures Press not into his Secrets Pry not into his Prerogative Displease him not lest he be angry appear not displeas'd lest he be jealous the anger of a King is implacable the jealousie of a Prince is incurable CHAP. LVII GIve thy heart to thy Creator and Reverence to thy Superiors Give diligence to thy Calling and ear to good Counsel Give Alms to the poor and the Glory to God Forgive him that ignorantly offends thee and him that having wittingly offended thee seeks thee Forgive him that hath forcibly abused thee him that hath fraudulently betray'd thee Forgive all thine enemies but lest of all thy self Give and it shall be given thee Forgive and it shall be forgiven thee The sum of all Christianity is Give and Forgive CHAP. LVIII BE not too great a niggard in the commendations of him that professes thy own quality if he deserve thy praise thou hast discovered thy Judgment if not thy modesty Honour either returns to or reflects on the Giver CHAP. LIX IF thy desire to raise thy Fortunes encourage thee to place thy delights a'midst the casts of Fortune be wise betimes lest thou
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
makes thy faith the less apt to tremble the Devils beleeve and tremble because they tremble at what they beleeve their belief brings trembling thy trembling brings belief CHAP. XXXV AUthology is the way to Theology untill thou seest thy self empty thou wilt not desire to be fil'd he can never truly relish the sweetness of Gods mercy that never tasted the bitterness of his owne Misery CHAP. XXXVI IS any outward affliction fallen upon thee by a temporary loss advise with thy self whether it be recoverable or not if it be use all such lawfull and speedy means the violence and unseasonableness whereof may not disadvantage thee in the pursuit to recover it if not recoverable endure with patience what thou canst not recure with pains he that carnally asslicts his soul for the loss of a transitory good casts away the kernell because he hath lost the shell CHAP. XXXVII NAturall anger glances into the breasts of wisemen but rests in the besom of fools in them it is infirmity in these a sin there is a naturall anger and there is a spirituall anger the common object of that is the person of this his vice he that is always angry with his sin shall seldom sin in his anger CHAP. XXXVIII IF any hard affliction hath surprized thee cast one eye upon the hand that sent it and the other upon the sin that brought it if thou thankfully receive the message he that sent it will discharge the messenger CHAP. XXXIX ALl passions are good or bad according to their objects where the object is absolutely good there the greatest passion is too little where absolutely evill there the lest passion is too much where indifferent there a little is enough CHAP. XL. WHen thou dost evil that good may come thereby the evill is surely thine if good should happen to ensue upon the evill which thou hast done the good proceeds from God if therefore thou do evill thereby to occasionate a good thou laist a bad foundation for a good building and servest the Devill that God may serve thee where the end of evill is good in the intention there the end of that good is evill in the extention CHAP. XLI BE as farr from desiring the popular love as fearfull to deserve the popular hate ruine dwels in both the one will hug thee to death the other wil crush thee to destruction to escape the first be not ambitious to avoid the second be not seditious CHAP. XLII WHen thou seest misery in thy brothers face let him see mercy in thine eye the more the oyl of mercy is powr'd on him by thy pity the more the oyl in thy Cruse shall be encreased by thy Piety CHAP. XLIII REad not books alone but men and amongst them chiefly thy self if thou find any thing questionable there use the Commentary of a severe friend rather then the gloss of a sweet-lipt flatterer there is more profit in a distastfull truth then deceitfull sweetness CHAP. XLIV IF the opinion of thy worth invite any to the desire of thy acquaintance yeeld him a respect sutable to his quality too great a reservation will expose thee to the sentence of Pride too easie access will condemn thee to the censure of Folly things too hardly endeavour'd discourage the seeker too easily obtain'd disparage the thing sought for too easily got is lowly priz'd and quickly lost CHAP. XLV WHen conveniency of time hath ripen'd your acquaintance be cautious what thou say'st and courteous in what thou do'st observe his inclination if thou find him weight make him thine own and lodg him in a faithfull bosom be not rashly exceptious nor rudely familiar the one will breed contention the other contempt CHAP. XLVI WHen Passion is grounded upon Fancie it is commonly but of short continuance Where the foundation is unstable there the building is not lasting He that will be angry for any Cause will be angry for no Cause and when the understanding perceives the cause vain then the judgement proclaims the the effect voyd CHAP. XLVII IF thou desire to purchase Honour with thy wealth consider first how that wealth became thine if thy labour got it let thy wisdom keep it if Oppression found it let Repentance restore it if thy parent left it let thy vertues deserve it Solet thy vertues deserve it So shall thy honour be safer better and cheaper CHAP. XLVIII SIn is a Basilisk whose eyes ar full of Venom if the eye of thy soul see her first it reflects her own poyson and kills her if she see thy soul unseen or seen too late with her poyson she kills thee Since therefore thou canst not escape thy Sin let not thy Sin escape thy observation CHAP. XLIX IF thou expect'st to rise by the means of Him whom thy Fathers greatness rais'd'from his service to Court preferment thou wilt be deceiv'd For the more in esteem thou art the more sensible is He of what he was whose former servitude will be Chronicled by thy advancement and glory obscured by thy greatness However he will conceive it a dead service which may be interpreted by thee as a merited Reward rather than a meritorius benefit CHAP. L. TRust not to the promise of a common swearer for he that dare sin a gainst his God for neither profit nor pleasure will trespass against thee for his own advantage He that dare break the precepts of his Father will easily be perswaded to violate the promise unto his Brother CHAP. LI. LEt the greatest part of the news thou hearest be the lest part of what thou beleevest lest the greatest part of what thou beleevest be the lest part of what is true Where lies are easily admitted the Father of lies will not easily be excluded CHAP. LII DEliberate long before thou consecrate a Friend and when thy impartiall judgement concludes him worthy of thy bosom receive him joy fully and entertain him wisely impart thy secrets boldly and mingle thy thoughts with his He is thy very self and use him so if thou firmly think him Faithfull thou mak'st him so CHAP. LIII AS there is no worldly gain without some loss so there is no worldly loss without some gain If thou hast lost thy wealth thou hast lost some trouble with it if thou art degraded from thy Honour thou art likewise freed from the stroke of envie if sickness hath blurr'd thy beauty it hath deliver'd thee from pride Set the allowance against the loss and thou shalt find no loss greâ—â— He loses little or nothing that reserves himself CHAP. LIV. IF thou desire to take the best advantage of thy self especially in matters where the Fancy is most imploy'd keep temperate diet use moderate exercise observe seasonable and set hours for Rest Let the end of thy first sleep raise thee from thy Repose Then hath thy Body the best temper Then hath thy Soul the lest incumberance Then no noise shall disturb thy Ear No object shall divert thine Eye Then if thy sprightly Fancie
man so much as thy own self Another is but one witness against thee Thou art a thousand Another thou maist avoid but thy self thou canst not Wickedness is its own punishment CHAP. LXXIX IN thy Apparell avoyd Singularity Profuseness and Gaudiness Be not too early in the fashion nor too late Decency is the half-way between Affectation and Neglect The Body is the shell of the Soul Apparell is the Husk of that Shell The Husk often tels you what the Kernell is CHHP. LXXX LEt thy recreation be manly moderate seasonable lawfull if thy life be Sedentary more tending to the exercise of thy Body if active more to the refreshing of thy mind The use of Recreation is to strengthen thy Labour and sweeten thy Rest CHAP. LXXXI BEe not censorious for thou know'st not whom thou judgest it is a more dextrous errour to speak well of an evill man then ill of a good man And safer for thy judgement to be misled by simple Charity then uncharitable Wisdome He may tax others with priviledge that hath not in himself what others may tax CHAP. LXXXII TAke heed of that Honour which thy wealth hath purchased thee for it is neither lasting nor thine own What money creates money preserves if thy wealth decays thy Honur dies it is but a slippery happiness which Fortunes can give and Frowns can take and not worth the owning which a nights Fire can melt or a rough Sea can drown CHAP. LXXXIII IF thou canst desire any thing not to be repented of thou art in a fair way to Happiness if thou hast attain'd it thou art at thy ways end He is not happy who hath all that he desires but that desires nothing but what is good if thou canst not do what thou need'st not repent yet endeavour to repent what thy necessity hath done CHAP. LXXXIV SPend a hundred years in Earths best pleasures and after that a hundred more to which being spent add a thousand and to that ten thousand more the last shall as surely end as the first are ended and all shall be swallowed with Eternity He that is born to day is not sure to live a day He that hath lived the longest is but as he that was born yesterday The Happiness of the one is That he hath liv'd the Happiness of the other is That he may live and the lot of both is That they must die it is no happiness to live long nor unhappiness to die soon Happy is he that hath liv'd long enough to die well CHAP. LXXXV BE carefull to whom thou givest and how He that gives to him that deserves not loses his gift and betrays the giver He that conferrs his gift upon a worthy receiver makes many debtors and by giving receives He that gives for his own ends makes his gift a bribe and the receiver a prisoner He that gives often teaches requittance to the receiver and discovers a crafty confidence in the giver CHAP. LXXXVI HAth any wronged thee Be bravely reveng'd Sleight it and the work 's begun Forgive it and 't is finisht He is below himself that is not above an injury CHAP. LXXXVII LEt not thy passion miscall thy Child least thou prophesie his fortunes Let not thy tongue curse him last thy curse return from whence it came Curses sent in the room of blessings are driven back with a double vengeance CHAP. LXXXVIII IN all the Ceremonies of the Church which remain indifferent do according to the constitution of that Church where thou art The God of Order and Unity who created both the Soul and the Body expects Vnity in the one and Order in both CHAP. LXXXIX LEt thy religious Fast be a voluntary abstinence not so much from Flesh as Fleshly thoughts God is pleased with that Fast which gives to another what thou deniest to thy self and when the afflicting of thy own Body is the repairing of thy Brothers He fasts truly that abstains sadly griev's really gives cheerfully and forgives charitably CHAP. XC IN the hearing of Mysteries keep thy tongue quiet five words cost Zacharias forty weeks silence In such heights convert thy Questions into Wonders and let this suffice thee The Reason of the Deed is the power of the Doer CHAP. XCI DEride not him whom the looser world cals Puritan lest thou offend a little one if he be an Hypocrite God that knows him will reward him if zealous that God that loves him will revenge him if he be good he is good to Gods Glory if evill let him be evill at his own charges He that judges shall be judged CHAP. XCII SO long as thou art ignorant be not asham'd to learn He that is so fondly modest not to acknowledge his own defects of knowledge shall in time be so fondly impudent to justifie his own ignorance ignorance is the greatest of of all infirmities and justified the chiefest of all Follies CHAP. XCIII IF thou be a Servant deal just by thy Master as thou desirest thy Servant should deal with thee Where thou art commanded be obedient where not commanded be provident Let diligence be thy Credit Let faithfulness be thy crown Let thy Masters credit be thy care and let his welfare be thy content Let thine Eye be single and thy heart humble Be Sober that thou maist be circumspect He that in Sobriety is not his own man being drunk whose is he Be neither contentious nor Lascivious The one shew's a turbulent Heart The other an idle Brain A good Servant is a great Master CHAP. CXIV LEt the Foundation of thy Affection be Vertue then make the Building as rich and as glorious as thou canst if the Foundation be Beauty or Wealth and the building Vertue the Foundation is too weak for the Building and it will fall Happy is he the Pallace of whose affection is founded upon Vertue wal'd with Riches glaz'd with Beauty and Roof'd with Honour CHAP. XCV IF thy mother be a widow give her double honour who now acts the part of a double Parent Remember her nine moneths burthen and her tenth moneths travell forget not her indulgence when thou didst hang upon her tender breast Call to mind her prayers for thee before thou cam'st into the world and her cares for thee when thou wert come into the world Remember her secret Groans her affectionate tears her broken slumbers her dayly fears her nightly frights Relieve her wants cover her imperfections comfort her age and the widows husband will be the Orphans Father CHAP. XCVI AS thou desirest the love of God man beware of Pride it is tumor in thy mind that breaks and poysons all thy actions it is a worm in thy treasure which eats and ruines thy estate it loves no man is beloved of no man it disparages vertue in another by detraction it disrewards goodness in it self by vain glory the friend of the flatterer the mother of envy the nurse of fury the baud of luxury the sin of devils and the devill in mankind it hates
Prayer if it shal continue add perseverance to both if it decline not adde patience to all and thou hast conquered it CHAP. XXXIV HAth any wounded thee with Injuries meet them with patience hastie words ranckle the wound soft language dresses it forgiveness cures it and oblivion takes away the scarr It is more noble by silence to avoid an injury then by argument to overcome it CHAP. XXXV BE not instable in thy resolutions nor various in thy actions nor in thy affections so deliberate that thou maist resolve so resolve that thou maist perform so perform that thou maist persevere Mutability is the badg of Infirmity CHAP. XXXVI LEt not thy good intention flatter thee to an evill action what is essentially evill no circnmstance can make good it matters not with what mind thou did'st that which is unlawfull being done if the act be good the intention crown's it if bad it deposes thy intention no evill action can be well done CHAP. XXXVII LOve not thy children too unequally or if thou do'st shew it not least thou make the one proud the other envious and both Fools if Nature hath made a difference it is the part of a tender Parent to help the weakest That triall is not fair where affection is the judge CHAP. XXXVIII IN giving of thy alms enquire not so much into the person as his necessity God looks not so much upon the merits of him that requires as into the manner of him that releiv's if the man deserve not thou hast given it to Humanity CHAP. XXXIX IF thou desirest the Eucharist should be thy Supper let thy life be thy Chaplain if thy own worthiness invites thee presume not to come if the sorrowfull sense of thy own sins forbid thee presume not to forbear if thy faith be strong it will confirm it if weak it will strengthen it He onely that wants Faith is the forbidden guest CHAP. LX. WOuldst thou traffick with the best advantage and Crown thy vertues with the best return Make the poor thy Chapman and thy purse thy Factor So shalt thou give trifles which thou coul'st not keep to receive treasure which thou canst not lose There 's no such Merchant as the charitable man CHAP. LXI FOllow not the multitude in the evill of sin lest thou share with the multitude in the evill of punishment The number of the Offenders diminisheth not the quality of the offence As the multitude of Suiters draw's more favour to the Suit So the multitude of Sinners draw's more punishment on the Sin The number of the Faggots multiplies the fury of the Fire CHAP. XLII IF thou be angry with him that reproves thy Sin thou secretly confesseth his reproof to be just if thou acknowledg his Reproof to be just thou secretly confessest thy anger to be unjust He that is angry with the just Reprover kindles the fire of the just Revenger CHAP. XLIII DOe well while thou maist lest thou do evill when thou wouldst not Pe that takes not advantage of a good Hower shall lose the Benefit of a good Will CHAP. XLIV LEt not mirth be thy profession lest thou become a Make-sport He that hath but gain'd the Title of a jester let him assure himself The Fool 's not farr off CHAP. XLV IN every Relative action change conditions with thy brother Then ask thy conscience what thou woudest be done to Being truly resolved exchange again and doe thou the like to him and thy Charity shall never err it is injustice to do what without impatience thou canst not suffer CHAP. XLVI LOve thy neighbour for Gods sake and God for his own sake who created all things for thy sake and redeemed thee for his mercy sake If thy love have any other Object it is false love if thy object have any other end it is self-love CHAP. XLVIII LEt thy conversation with men be sober and sincere Let thy devotion to God be dutifull and decent Let the one be hearty and not haughty Let the other be humble and not homely So live with men as if God saw thee So pray to God as if men heard thee CHAP. XLVIII GOd's pleasure is the wind our actions ought to sayl by Man's will is the Stream that Tides them up and down if the wind blow not thou maist take the advantage of the Tide if it blow no matter which way the Stream runs if with thee thy voyage will be the shorter if against thee the Sea will be the rougher it is safer to strive against the Stream then to sail against the Wind. CHAP. XLIX IF thou desire much Rest desire not too much there is no less trouble in the preservation then in the acquisition of abundance Diogenes found more rest in his Tub than Alexander on his Throne CHAP. L. WOuld'st thou multiply thy riches Diminish them wisely Or wouldst thou make thy Estate entire divide it charitably Seeds that are scattered encrease but hoarded up they perish CHAP. LI. HOw cam'st thou by thy Honour By Money How cam'st thou by thy Money By Extortion Compare thy penny worth with the price and tell me truly how truly Honourable thou art It is an ill purchase that 's encumbred with a curse and that Honour will be ruinous that is built on Ruines CHAP. LII IF thy Brother hath priyately offended thee reprove him ptiyately and having lost himself in an injury thou shalt find him in thy forgiuness He that rebukes a private fault openly betray 's it rather then reproves it CHAP. LIII WHat thou desirest inspect throughly before thou prosecute Cast one eye upon the inconveniences as well as the other upon the Conveniences Weigh the fulness of the Barn with the Charge of the Plough Weigh Honour with her Burden and Pleasure with her Dangers So shalt thou undertake wisely what thou desirest or moderate thy desires in undertaking CHAP. LIV. IF thou owest thy whole self to thy God for thy Creation what hast thou left to pay for thy Redemption that was not so cheap as thy Creation In thy Creation he gave thee thy self and by thy self to him In thy Redemption he gave himself to thee and through him restor'd thee to thy felf Thou art given and restor'd Now what owest thou unto thy God if thou hast paid all thy debts give him the Surplusage and thou hast merited CHAP. LV. IN thy discourse take heed what thou speakest to whom thou speakest how thou speakest and when thou speakest What thou speakest speak speak truly when thou speakest speak wisely A Fools heart is in his Tongue but a Wise mans Tongue is in his heart CHAP. LVI BEefore thou act a Theft consider what thou art about to do if thou take it thou losest thy self if thou keep it thou disenablest thy Redemption Till thou rest or'st it thou canst not be restored When it is restor'd it must cost thee more pain and sorrow than ever it brought thee pleasure or profit It is a great folly to please the Palate with that which thou
knowest must either be vomited or thy death CHAP. LVII SIlence is the highest wisdom of a Fool and Speech is the greatest trial of a Wise man if thou would'st be known a Wise man let thy words shew thee so if thou doubt thy words let thy silence feign thee so It is not a greater point of Wisdome to discover knowledg then to hide ignorance CHAP. LVIII THe Clergy is a Copy book their Life is the Paper whereof some is purer some Courser Their Doctrine is the Copies some written in a plain Hand others in a Flourishing Hand some in a Text Hand some in a Roman Hand others in a Court Hand others in a Bastard Roman if the choice be in thy power chuse a Book that hath the finest Paper let it not bee too straight nor too loosely bound but easie to lye open to every Eye follow not every Copy least thou be good at none Among them all chuse one that shall be most Legible and usefull and fullest of Instructions But if the Paper chance to have a Blot remember the Blot is no part of the Copy CHAP. LIX VErtue is nothing but an act of loving that which is to be beloved and that act is Prudence from whence not to be removed by constraint is Fortitude not to be allur'd by enticements is Temperance not to be diverted by Pride is justice The declining of this act is Vice CHAP. LX. REbuke thy Servants fault in private publique reproof hardens his shame if he be past a youth strike him not he is not fit for thy service that after wise reproofs will either deserve thy strokes or digest them CHAP. LXI TAke heed rather what thou receivest then what thou givest What thou givest leaves thee what thou takest sticks by thee He that presents a gift buys the Receiver he that takes a gift sells his liberty CHAP. LXII THings Temporal are sweeter in the Expectation Things Eternal are sweeter in the Fruition The first shames thy Hope the second crown's it it is a vain Journey whose end affords less pleasure then the way CHAP. LXIII KNow thy self that thou maist Fear God Know God that thou maist Love him in this thou art initiated to wisdom in that perfected The Fear of God is the beginning of Wisdom The Love of God is the fulfilling of the Law CHAP. LXIV IF thou hast Providence to foresee a danger let thy Prudence rather prevent it than fear it The fear of future evils brings oftentimes a present mischief Whilst thou seek'st to prevent it practise to bear it He is a wise man that can avoyd an evill he is a patient man that can endure it but he is a vailiant man can conquer it CHAP. LXV IF thou hast the place of a Magistrate deserve it by thy Justice and dignifie it with thy Mercy Take heed of early gifts an open hand makes a blind eye be not more apt to punish Vice then to encourage Vertue Be not too severe least thou be hated nor too remiss least thou be sleighted So execute Justice that thou mayst be loved so execute mercy that thou mayest be feared CHAP. LXVI LEt not thy Table exceed the fourth part of thy Revenu Let thy provision be solid and not farr fetcht fuller of substance than Art Be wisely frugall in thy preparation and freely cheerfull in thy entertainment If thy guests be right it is enough if not it is too much Too much is a vanity enough is a Feast CHAP. LXVII LEt thy apparell be decent and suited to the quality of thy place and purse Too much punctualitie and too much morositie are the two Poles of Pride Be neither too early in the Fashion nor too long out of it nor too precisely in it what custom hath civiliz'd is become decent till then ridiculous Where the Eye is the Jury thy apparell is the evidence CHAP. XLVIII IF thy words be too luxuriant confine them least they consine thee He that thinks he never can speak enough may easily speak too much A full tongue and an emty brain are seldom parted CHAP. LXIX IN holding of an argument be neither cholerick nor too opinionate The one distempers thy understanding the other abuses thy judgement Above all things decline Paradoxes and Mysteries Thou shalt receive no honour either in maintaining rank falshoods or medling with secret truths as he that pleads against the truth makes with the mother of his Errour so he that argues beyond warrant makes wisdom the midwife of his folly CHAP. LXX DEtain not the wages from the poor man that hath earn'd it least God withhold thy wages from thee If he complain to thee hear him least he complain to Heaven where he will be heard if he hunger for thy sake thou shalt not prosper for his sake The poor mans penny is a plague in the rich mans purse CHAP. LXXI BE not too cautious in discerning the sit objects of thy Charity least a soul perish through thy discretion What thou givest to mistaken want shall return a blessing to thy deceived heart Better in relieving idleness to commit an accidental evil then in neglecting misery to omit an essential good Better two Drones be preserv'd then one Bee perish CHAP. LXII THeology is the Empress of the world Mysteries are her Privy Covncell Religion is her Clergy The Arts her Nobility Philosophy her Secretary The Graces her Maids of Honour The Moral vertues the Ladies of her Bed-chamber Peace is her Chamberlain True joy and endless pleasures are her Courtiers Plenty her Treasurer Poverty her Exchequer The Temple is her Court If thou desire access to this great Majesty the way is by her Courtiers if thou hast no power there the common way to the Sovereign is the Secretary CHAP. LXXIII IT is an evill knowledg to know the good thou shouldst embrace unless thou likewise embrace the good thou knowest The breath of divine knowledg is the bellows of divine love and the flame of divine love is the perfection of divine knowledg CHAP. LXXIV IF thou desire rest unto thy soul be just He that doth no injury fears not to suffer injury The unjust mind is always in labour It either practises the evill it hath projected or projects to avoid the evill it hath deserved CHAP. LXXV ACcustome thy palate to what is most usuall He that delights in rarities must often feed displeased and somtimes lie at the mercy of a dear market common food nourishes best delicates please most The sound stomack preferr's neither What art thou the worse for the last years plain diet or what now the better for thy last great Feast CHAP. LXXVI WHo ever thou art thou hast done more evill in one day than thou canst expiate in six and canst thou think the evill of six days can require less then one God hath made us rich in days by allowing six and himself poor by reserving but one and shall we spare our own flock and shear his Lamb He that hath done nothing but what
second shall be what thou wilt Give him Education in good Letters to the utmost of thy ability and his capacity Season his youth with the love of his Creatour and make the fear of his God the beginning of his knowledg If he have an active spirit rather rectifie then curb it but reckon idleness among his chiefest faults Above all things keep him from vain lascivious and amorous Pamphlets as the Primmers of all Vice As his judgement ripens observe his inclination and tender him a Calling that shall not cross it Forced Marriages and Callings seldom prosper shew him both the Mow and the Plough and prepare him as well for the danger of the Skirmish as possess him with the honour of the prize If he chuse the profession of a Schollar advise him to study the most prositable arts Poetry and the Mathematicks take up too great a latitude of the Soul and moderately used are good Recreations but bad Callings being nothing but their own Reward if he chuse the profession of a Souldier let him know withall Honour must be his greatest wages and his enemies his surest Paymaster Prepare him against the danger of a Warr and advise him of the greater mischiefs of a Garnison let him avoid Debauchedness and Duels to the utmost of his power and remember he is not his own man and being his Countries servant hath no estate in his own life If he chuse a Trade teach him to forget his Fathers House and his Mothers Wing Advise him to be conscionable carefull and constant This done thou hast done thy part leave the rest to Providence and thou hast done it well CHAP. C. COnvey thy love to thy Friend as an Arrow to the Mark to stick there not as a Ball against the Wall to rebound back to thee that friendship will not continue to the End that is begun for an End MEditation is the life of the soul Action is the soul of Meditation Honour is the reward of action So meditate that thou maist do So do that thou mai'st purchase Honour For which purchase give God the Glory FINIS Spare-Minutes Or RESOLVED MEDITATIONS And REMEDITATED RESOLUTIONS Written by ARTHUR WARWICK Ego cur acquirere pauca Si possim invidetur The sixt Edition AMSTERDAM Printed by Stephen Swart Bookseller at the westside of the Exchange at the Crouned Bible 1677. Resolved MEDITATIONS And Premeditaded RESOLUTIONS IT is the over curious ambition of many to be best or be none if they may not doe so well as they would they will not doe so well as they may I will doe my best and what I want in power supply in will Thus whils I pay in part I shall not bee a debtor for all Hee owes most that payes nothing CHAP. I. PRide is the greatest enemy to reason and discretion the greatest opposite to pride For whils wisedome makes art the ape of nature pride makes nature the ape of art The Wiseman shapes his apparell to his body the proud man shapes his body by his apparell 'T is no marvell then if hee know not himself when he is not to day like him he was yesterday and less marvell if good men will not know him when he forgets himself and all goodness I should fear whil'st I thus change my shape least my Maker should change his opinion and finding me not like him Ho made mee reject me as none of his making I would any day put off the old cause of my apparell but not every day put on new fashioned apparell I see great reason to bee ashamed of my pride but no reason to bee proud of my shame CHAP. II. The reason that many men want their desires is because their desires want reason He may doe what hee will that will doe but what hee may CHAP. III. I Should marvell that the Covetous man can still be poor when the Rich man is still covetous but that I see a poor man can bee content when the contented man is onely rich the one wanting in his store whiles the other is stored in his wants I see then wee are not rich or poor by what we possess but by what we desire For hee is not rich that hath much but hee that hath enough nor hee poor that hath but little but hee that wants more If God then make mee rich by store I will not impoverish my selfe by covetousness but if hee make mee poor by want I will enrich my selfe by content CHAP. IV. HYpocrisie desires to seem good rather than to be so honestie desires to be good rather than seem so The worldlings purchase reputation by the sale of desert wisemen buy desert with the hazard of reputation I would doe much to heare well more to deserve well and rather loose opinion then merit I shall more joy mee that I know my selfe what J am than it shall grieve me to hear what others report mee J had rather deserve well without praise than doe ill with commendation CHAP. V. ACoward in the field is like the Wisemans fool his heart is at his mouth and he doth not know what he does profess but a Coward in his faith is like a fool in his wisdome his mouth is in his heart and hee dares not profess what he does know I had rather not know the good I should doe than not do the good I know It is better to bee beaten with few stripes than with many CHAP. VI. Each true Christian is a right traveller his life his walk Christ his way Heaven his home His walk painfull his way perfect his home pleasing I will not loyter least I come short of home I will not wander least I come wide of home but bee content to travell hard and be sure I walk right so shall my safe way find its end at home and my painfull walk make my home welcome CHAP. VII AS is a wound to the body so is a sinfull body to the soul the body indangered till the wound be cured the soul not sound till the bodies sin bee healed and the wound of neither can bee cured without dressing nor dressed without smarting Now as the smart of the wound is recompensed by the cure of the body so is the punishment of the body sweetned by the health of the soul Let my wound smart by dressing rather than my body die Let my body smart by correction rather than my soul perish CHAP. VIII IT is some hope of goodnes not to grow worse it is a part of badnes not to grow better I will take heed of quenching the spark and strive to kindle a fire If I have the goodnes I should it is not too much why should I make it les If I keep the goodnes I have 't is not enough Why doe I not make it more Hee ne're was so good as he should be that doth not strive to be better than he is He never will be better than he is that doth not fear to bee worse then hee was CHAP. IX
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
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