Excellent contemplations, divine and moral written by the magnanimous and truly loyal Arthur Lord Capel, Baron of Hadham ; together with some account of his life, and his letters to several persons whilst he was prisoner in the tower ... likewise his affectionate letters to his lady, the day before his death ... March 9, 1648, with his pious advice to his son the late Earl of Essex.

EXCELLENT Meditations, Divine and Moral.

I. IF we religiously observe the Sabbath unto God we may with assured hope expect a plentiful increase, (by our ho∣nest labour) to our ensuing enterprises.

II. If Man in innocency needed a help, so∣lace, and comfort; and Marriage was all these, how deficient were our (now miserable) lives without it▪ For besides, that it doubles joys, and divides griefs, it creates new and unthought of content∣ments. And yet I have observed many that unwisely lose the blessings of wed∣lock: nay worse, that of good Wine, have

made the sharpest Vinegar. Not much un∣like an ignorant Artificer, that having a most curious piece of marble to work on, yet through unskilfulness hath framed so mishapen a statue, that himself loath∣ed the sight of it: whereas a good Ar∣tist would out of materials not altoge∣ther so compleat, frame a work not un∣pleasant.

III. Garrulity is so irksome to society, that we seldom find it welcomed. For as it betrays the parties weakness, who cannot possibly, strongly ratiocinate such variety of pro∣positions: so he cannot but many times fall into those discourses, which mens particular affairs or studies indear them to; or upon those persons (though absent, (whom the present company are inte∣rested in, either by affinity, or (which is more) by Amity.

IV. There is no difficulty greater, than to re∣move another mans affections from those persons, that either his present use, or a craf∣ty dissimulation of goodness hath gained▪ For if his present use had caused it, then they think those that disswade, would perswade their prejudice. If a subtile counterfeiting of Vertue, then the more

honest the party is that is to be disswa∣ded, the adventure of effecting it will be the greater, and the more hazard of losing your own reputation with him. For so the opinion he hath of the others goodness, will endanger in him a suspect of your malice; and therefore in this must be used great circumspection.

V. Recreations have their due place in our life, and not without good profit both to the mind and body. To the body for health, to the mind for refreshing. Yet we may observe many that perpetually live in them, not using, but serving them, and so over-mastered by them, that their best fortunes are not employed so willingly, to the advantage of any necessary or good occasion, as to be ingulfed in idle pastime. This is too frequent a vanity.

VI. In a State necessitous and hungry, those men are happiest that content themselves with a moderate wealth. For the fattest Deer are most shot at, and the leanest live longest.

VII. In Oeconomical Government, as it is discretion in the master of a Family not to neglect severe discipline toward the

insolent and wilful faults of his Servants, so it is not less wisdom favourably to receive an ingenuous acknowledgment from them, of those slips which humane frailty, or inevitable chance may cast them up∣on. For their Hire commands but the hands service, but 'tis gentle goodness in∣vites the hearts affection: And a wise man would willingly have his servants (as I may call them) his servile friends.

VIII. The breach of a facile command doth most justly aggravate the punishment. For Adams disobedience in Paradise was so much the more extreme, as the precept was easie, and therefore most justly re∣warded with a weighty punishment. For where the punishment of the breach of obedience was so great, and the precept so easily kept: who can at full relate the guilt of that sin that brake it, standing neither in awe of the Commanders Maje∣sty, nor fear of the terrible affliction fol∣lowing the breach? And we may very fitly observe, that our disobedience to God is punished with disobedience. For what is mans misery but his own disobedi∣ence to himself? the Flesh daily warring against the Spirit, and innumerable im∣possible desires daily fighting against Reason.

IX There are dispositions that will be displeased, either for the omitting, or acting the self same things. If we be ty∣ed to these either by natural or civil re∣spects, we must carry our selves with great caution: And one of the best ways is (if conveniently it may be done) to pretend an ignorance of the thing, or of their will. If this fall not happily in our way, then it is best to let them ventilate their own absurd humor, without our contestation: for Arguing kindles the fire more inward.

X. The assaults of impudent liars are fre∣quent and endless, and though most ma∣nifestly detected, yet their shameless wickedness will seldom be quelled. But yet we may often observe their contrary reports to fight one against another (like Cadmus earth-bornchildren) to their own destruction.

XI. Few there are but do love knowledge, but the reason why there are so few that are knowing is, because the entrance of all Arts and Sciences is difficult: and though most are delighted with the a∣miable parts of learning or wisdom in o∣ther

men, and desire to be like qualified; yet they imitate not their indefatigable industry, by which they ascended to that eminent height.

XII. In presentments it is great Generosity to bestow that which will deserve acceptance: But if friends desire those things which are of inferiour value, then it is not un∣worthily done to satisfie them in those courtesies, which we our selves would think too slight for them. But I ob∣serve many of rich fortunes, that with much circumlocution and instance, will press poor and slender presents upon those that no whit affect them. As if one should go into the fields and gather a hand∣ful of common flowers, and with great for∣mality and importunity should make pre∣sent of them to one who hath a curious garden of Tulips.

XIII. The conditions of men in society are divers: but three are most observable. The Open, the Concealed, lastly, the Well-tempered, betwixt these. The first are of so thin a composition, that a man may by a little converse see as easily through them, as if they were made of glass; for in every discourse they unlock to you

their most inward secrets. The second sort are so tenacious and closely mould∣ed, that they seem like those Coffers that are shut fast, and no discovery can be made where they are to be opened. These, as they are of less delight for so∣ciety, so of less hazard to be trusted. But the last and best composed are like those Cabinets, that are not with difficulty un∣closed; and they discover to you many things pleasant and profitable: but yet so cunningly devised, that there will be some secret box that neither your eye nor wit can take notice of wherein is deposited their proper and incommunicable trea∣sure.

XIV. It is as great a misery to be tied to the converse of a contradicting spirit, as to be shut up in an infectious house. For I have observed as calm and quiet natures as can be, by continual commerce with those tempestuous dispositions, much altered and infected. And there may be a transition of qualities from one disposition to ano∣ther by converse, as well as of water from the fountain to the cistern by Pipes.

XV. If God should have demanded of

Man how many days of seven he would give to his service, three I am perswaded, would have been the fewest, as being but the lesser part of seven. And what good nature can willingly deny half to him that gave all? But God dealing so gra∣ciously as to separate but one, how great∣ly should his goodness incite us not to deprive Him of the least minute of it; nay not to cast a thought towards our worldly business or pleasures on that day?

XVI. I observe divers, who have many affairs, that by the infelicity of one are so distempered, that they lose all consideration to guide themselves in the rest. Nay the loss of a trifle shall nulli∣fie all the contentments of millions of enjoy∣ed blessings; like that Master of a Ship that should neglect the Compass, Main Mast and Stern of the Ship, because some slight Flag is lost.

XVII. No man can live in this world, and not be interested in the affairs of this world. The best way of guidance in them is, to walk with the advice of wise and cordial friends. And if it happens (as many times it doth) that in the same affair his judg∣ment

approveth not the same courses that mine doth, yet in following my own liking I would ever incline and lean to∣wards his advice.

XVIII. Biting jests, the more truth they carry with them, the broader scarred memory they leave behind them. Many times they are like the wounds of chewed bullets,where the ruggedness causeth almost incu∣rable hurts.

XIX. I have seen many, who have much la∣boured themselves to imitate other mens plausible humours. But it was seldom or never without a flatness, if not absurdity, For it rarely happens, that one mans cloaths fit compleatly upon another, for all proporti∣ons seldom concur. Neither can any assume anothers humour, but there will appear either some defect or redundancy, which will miss that natural evenness that ren∣ders men pleasant.

XX. It cannot be denyed but that Educa∣tion hath a considerable power to qualifie, but never to nullifie the proper nature of any thing. For set the eggs of divers fouls under one hen, and when they are dis∣closed the kite will be ravenous, the duck

will love the water, and every one will prosecute its natural conditions. But use this example as more expressive. Take the youngest wolf-whelp, imploy the grea∣test art to make it gentle and loving, and you will find it altogether impossible: it will neither be forced nor intreated from its natural curstness and cruelty. I shall therefore earnestly pray, that God would infuse a soul into my child, indued with sweet conditions: and if it be otherwise, I will not neglect all fit means to temper the worst, but never hope to effect an absolute extirpation, but by the miracu∣lous power of Him, who can make from bitter fountains to deflow sweet-wa∣ters.

XXI. Propinquity in bloud challengeth a natu∣ral affection: and none but monsters are insensible of its secret efficacy. But it for∣ceth us not to repose the confidence of our most secret affairs upon them. For that I will advise my self of the vertue of the Person, not of the Alliance: and yet a well qualified kinsman should more wil∣lingly be entertained then an acquain∣tance.

XXII. Our life is but a moment of time between two Eternities of infinite beginning and never ending. It is the middle point of a per∣pendicular line, and but a punctum, a thing of no sensible being, but imaginary, from which if we ascend by holy meditations, Faith, and good works, we shall attain to a never-ending beatitude; but if from it we descend by carnall thoughts, sensual ap∣petites, and evill actions, we shall be per∣petuated in everlasting torments. Great therefore is the consequence of this mi∣nutes disposure. God, I beseech him even for my Christ his sake, often incite me in this meditation.

XXIII. In Monarchies, if the Times be un∣fortunate, the clamours are all thrown against the supream Magistrate. But if a moderate wise man consider of it, he will find that from the negligent and corrupt execution of justice in subor∣dinate Ministers, proceed the most mis∣chiefs of the Common-wealth. But the reasons, why the highest Magistrates un∣dergo the calumnies, are three. First, Be∣cause greatness is the Object of envy. Se∣condly, Because the number of inferiour Magistrates exceeds, and they, willing

to excuse their own faults, make the greater noise. Thirdly, As in the body we chiefly fix our eye upon the highest part, the face, and a mole or scar there more discontents the sight, then a greater de∣formity in any other member of the body: so in a Body politick we do more heed∣fully observe the faults of the eminentest personages.

XXIV. An impudent lyers calumniation (though detected) yet the person to whom such report is made, howbeit satisfied for the time, yet his mind is shaken, which will appear upon any probable occasion (tho not real) which shall resemble such false reports, as have been made of the party falsly accused. And therefore subtle Lyars are bold and confident; for something (they think) will stick.

XXV. I observe many, who think to gain much of mens affections by interesting themselves in their businesses, and are so pragmatick, that they will never be wan∣ting of projects. But these commonly miss much of their aim. For of undertakings, not one of ten is perfectly atchieved; and commonly men do oftner blame their Agents, than the unavoidable casualties

of humane affairs. And so this sort of Bu∣siness-mongers either receive cold thanks for their labour, or else quite lose the esteem they expected. But the wisest way is, hardly to be intreated; except we go almost upon infallible ground to accom∣plish.

XXVI. Nemo nascitur sapiens: and certainly he who hath not tryed both fortunes, is a child, and but weakly understands ei∣ther. For who knows the sweetness of rest, but he who hath been over-toyled? Nay, a man cannot be vertuous without adversity. Where were patience with∣out crosses? where fortitude without resistance? and so all the rest have their opposites for their exercise. Never was ex∣cellent piece of work made without cut∣tings, nor wise man without afflictions. Therefore it were folly to fear them, and (no paradox to say) unhappy to want them; but wisdom it is to profit by them.

XXVII. I observe, that nothing hath broken friendly society more than much arguing and though amongst men of judgment, and good temper, profit may be made by it, yet the inherent pride that is in all men, much disdains to suffer their opinion to be

contradicted: never considering how-im∣perfect our knowledg is in the most easie matters. And it happens to Argumen∣tators, as it doth to Wrestlers; though they begin for sport, yet he that receives the foil, never will leave till he hath a foul fall; and then ever after bears a secret malice. But some have that fa∣cility, that they will wisely guide their opposites arguments, and not direct∣ly contradict them. These come off fairly.

XXVIII. Many entire friendships have been put out of joynt by the decision of Meum andTuum. And when both have casualtiesfaln beyond their expectation, yet both swell so big with inordinate desire of more,that it bursts all their former amity. Andit is the hardest thing in the world to pre∣serve and continue love with those friends that question it.

XXIX. My Dear Saviour, inspire me with the true apprehension of thy infinite love to∣wards me who descendedst from the top of Majesty to the lowest degree of Servility, didst debase thy self to exalt me, cloathedst thy self with mortality to invest me with immortality, wert poor to

enrich me, enduredst the reproach of thine enemies, to reconcile me to thy most just∣ly incensed Father. Could I but truly conceive any part of this immense love, I could not but return more to Thee; to thine: I should then forget injuries from my weak Brethren, love my most malitious enemies, hate none but those that under∣value this great goodness whereas now mine affections are guided by my personal interests.

XXX. In this tempestuous world, no line holds the Anchor of contentment so fast, as a good Conscience. Man's favour is but a fine thred, that will scarcely hold one tug of a craf∣ty tale-bearer. Honour slips the noose, when vulgar breath, wearyed with con∣stant vertue, is more affected to novelty. Riches are gnawn asunder by the greedy teeth of devouring Leviathans, cruel Tyrants. But this Cable is so strong and well compact, that when force is offer∣ed to it, the straining rather strengthens, by uniting the parts more close.

XXXI. Ʋnhappy is that man, that steers the com∣fort of his life by the pleasing of others. But let us make honesty the mark we sail by, and so steadily let it be, that we neither

advance forwarder for vain applause; nor retire for fear of detraction. But let our course be like the Sun, that neither ha∣stens nor slacks for all our intreaties. But most men live according to opinion or fashion, which is full of variety and there∣fore of perturbation, leaving the direct rule of wisdom, which renders us tran∣quil.

XXXII. He that loves play, and yet can govern himself in it, will hardly be moved to passion in more serious and necessary occa∣sions. For that which vexeth, is the miss of expectation; and play is nothing. But a frequent expectation of hazard, and those that use it have continually curst assaults by it.

XXXIII. The wearied man desires the bed, the discontented man, the grave: Both would fain be at Rest.

XXXIV. Two sorts of enemies most dangerous, and both inseparable from the miserable condition almost of all men; but altoge∣ther of men of great fortunes, the Flat∣terer, the Lyar: one strikes before, the other behind; both insensibly, both dange∣rously.

XXXV. A mean freedom is more naturally affect∣ed, than a golden servitude. The poor birds prefer their liberty, though in a hard frost, before full feeding and warm be∣ing in a close cage. This is the reason who many quite good services, and be∣take themselves to a more laborious yet freer condition.

XXXVI. If the Deity humbled it self so much as to joyn with humanity; nay more, so as to suffer the most servile condition of our nature; what commendation is it of Humility, that to be like him, (who thought it no robbery to be equal with God) is to be humble? Lord make me poor, so I may be but rich in humility. Debase me in all other respects, so I may be honoured with this Grace. O let me be indigent in all other things, so I may superabound in this. Go yet further along with me, my meek Saviour, that this Meditation may not be transient, but often serious and effe∣ctual.

XXXVII. In heat of argument men are common∣ly like those that are tyed back to back, close joyned, and yet they cannot see one another.

XXXVIII. Many there are that affect an hyper∣bolizing kind of discourse, and had ra∣ther be thought large talkers, than mode∣rate speakers. This Rhetorick takes chil∣dren and fools, but is ridiculous to know∣ing men.

XXXIX. Some there are that use a foppish kind of subtlety, and under a fools cap ex∣ercise a knaves wit, making simplicity the excuse of their impudence: and impudence is the engine they hook in their profit with, when indeed none are such fools as those that are caught by their stale.

XL. Unhappy condition of man that daily hunts abroad for felicity, and never finds it. If he could but reflect his meditation upon himself, he might in a good measure possess it, by a moderate using of the present, and an indifferent ex∣pectation of what he loves and desires. But our longings are importune, and the use of the present inordinate, and thus we are defrauded of all substantiall delight.

XLI. It is humanity to use Servants gently, and not slavishly: but on the other side, to give any one too much superiority, is the

way to discourage the rest, make him in∣solent, and your self contemptible.

XLII. In business with other men, it is good to prosecute our own desires (though most reasonable) with moderation, and not with distrust or opposition, for that will incite spleen: and men are apt enough to continue what they have in their hands, be it either command, or wealth. And if they be violently assaulted, though we gain our desires, yet it is not without knocks. Certainly he is a great crafts-master, that can shadow the opposition that businesses have one against another.

XLIII. It is admirable that the reward of our imperfect and finite service here, shall be perfect and infinite glory hereafter. But it is impossible to be otherwise, (yet not in respect of us, or our desert, but of God) because his mercy being boundless and infinite, should else be terminate, and Gods greatest attribute should suffer. Lord▪ that I may often contemplate this with admiration! admire with gratefulness! be thankfull with love! love with obedience! and obey with cheerfulness!

XLIV. Among all the conditions that men are

sorted into, there is none that renders us perfectly happy. Crowns are set with thorns: with Riches desires increase: Honour is en∣vied, often blasted: Poverty pincheth. And in my observation the meaner-esteemed fortunes are really to be valued the bet∣ter, but especially those that least incite inordinate affects.

XLV. That which wise liberality bestoweth, is not lost, but may happily prove the best Interest. For so various is the world, that those, who now want our bounty, may re∣compense us in the like misery. For this there are many examples.

XLVI. Those that have an imperfect speech, it is great discretion in them to esteem silence wisdom: Yet to addict themselves to an active form of complement without affection, and a serene countenance.

XLVII. Wise and happy is that man that will not be drawn to commit either an inde∣cent or dishonest Act, for love, hatred or gain.

XLVIII. Many in gaming are like drunken men, so heated with ill fortune, that the civil carriage of others, can hardly safe-guard

them from their quarrelsom distemper. These should correct themselves from this poor humour, which if they cannot, they must fly from play as from a Basilisk.

XLIX. Those that behave themselves with an uneven and captious conversation to∣wards others, are but tell-tales of their own unpeaceable and miserable unsetled minds within themselves.

L. Lord, Thou hast heaped Blessings upon me, if thou make them true Blessings by guiding me in the use of them. The Phi∣listines had once thy Ark amongst them, but it was a sensible curse to them: but to thy Israel, thy great mercy. O make me thine, otherwise these blessings will be insensible maledictions; great occa∣sions to draw me on to sordid, base affe∣ctions.

LI. Expence is not the only thing that craks mens estates, but the regardlesness of what and how we spend. For men of great for∣tunes I have seen enjoy no more, neither in substance nor shew, than those of less who have sided with them in the same courses; yet the greater have perished, and the less held up. For the most provident may spend most.

LII. Few have the wisdom in adverse things to use prevoyance before them, circumspection in them, and patience after them: but are commonly improvident, negligent, and per∣turbated in the undue seasons. But in re∣mediless occurrences it is the best wisdom of man to be insensible.

LIII. Instable are the resolutions of women, and as their flexible natures may be instruments of great good, if their happiness be to affect honesty and discreet friends: so there is no folly so great, but they will confidently prosecute it, if they either rest upon their own feeble judgment, or unfortunately repose themselves on such men, that re∣spect their own commodity beyond the va∣lue of their reputation.

LIV. To those that are wilfully bent against any good conceit of us, it will prove but trouble without success, to endeavour by servile obsequiousness to gain them. The better way is, by a constant fair carriage to expect that time may ripen the fruit, which hast cannot: and too hasty shak∣ing throws down the sowre with the sweet.

LV. Complement may be used, but not usually like sweet-meats, (entertainment for strangers, or great personages) which keep their taste, if rarely served, but if common∣ly, prove nauseous.

LVI. I would take reports, but especially those of servants, with divers Queries. For many times they are the bane of undis∣creet credulous persons.

LVII. The true Christian man looks not back∣ward, but forward; not Pharisaically prides himself to see those that are worse than himself, but encourageth himself to reach the perfection of the best; stands not still, like milposts, that rot in the pla∣ces where they were set. All his life is a race, a progression.

LVIII. Vain attempts, as they are the loss of labour and time; so they are the discredit and infamy of the undertakers.

LIX. In all the unhappy actions of our life, there is a destined precipitation, where our will and self-conceit out-goes our considera∣tion and judgment.

LX. Those whose desires and expectations are moderate, have their afflictions and trou∣bles not intolerable.

LXI. I have seen many, that desiring to make themselves pleasant companions, have faln into the habit of most ridiculous acti∣ons and discourses.

LXII. Sharp and bitter jests are blunted more by neglecting, than by responding; except they be suddenly and wittily retorted. But it is no imputation to a mans wisdom to use a silent scorn.

LXIII. There is much delight in the society of men of witty and pleasant discourse: But if they be not qualified with true honesty, we shall pay dear for our sport, if we en∣tertain them into any strict familiarity.

LXIV. The life of a Christian, though it be the highest profession, yet none are so ex∣celent or perfect, but that even by them much is to be learnt and unlearnt. And here in this world we are alwaies Dis∣ciples, that is, learners. A good lesson to take down our natural pride, which puffs us up with so much self-conceit,

that we think our selves rich and cloathed when we are miserable and naked.

LXV. It requires a good temper to endure contradicting spirits: but they are best si∣lenced by silence.

LXVI. It is hard for human frailty alwaies to keep so sure a guard of words and actions but that sometimes by them it will fall into inconvenience▪ if not mischief. There∣fore it is more ingenuous by gentle ac∣knowledgment to confess a fault, than with an unblushing impudence to maintain it. And inhumane it is with proud arro∣gance to insult over a penitent delinquent.

LXVII. No decent fashion is unlawful. And if fashions be but a diversified decency with∣out question it is but a Cynical singularity either to exclaim against, or not sociably to use them.

LXVIII. Wealth without friends, is like life with∣out health. The one an uncomfortable for∣tune, the other a miserable being.

LXIX. I have observed a malicious kin do Flattery; not onely to please, or gain from the party flattered; but to circumvent, or

mischief a third person. As it is rarest, so worst: For it as much exceeds common flattery, as Adultery, Fornication.

LXX. It is a hard thing to be a true friend. For many times in acting the part of a true friend to one we love, we not onely lose fa∣miliarity, but procure hatred. And I scarce know a man that is capable of a true friend.

LXXI. Let our thoughts and actions towards God be pious, to our neighbour charitable, toward our selves sober: and our present life will be peaceable, our memory praised, and our happiness eternall.

LXXII. The depraved nature of Man affects what he should not, though more laborious than that which is required.

LXXIII. Industry to get, and Frugality to keep, are the infallible worldly means to raise great Fortunes.

LXXIV. In the heat of Summer we easily be∣lieve there will come a season of Frost and Snow; yet in our prosperity we con∣sider not of adversity; yet the one is as suc∣cessive as the other.

LXXV. The idle man is more perplexed what to do, than the laborious in doing what he ought.

LXXVI. God deliver me from the society of those, who fear not the infamy of an evil action.

LVII. It is a quality commendable, not to pretermit things of moment, which may instruct the judgment. But it is a note of a vain mind, to hunt after every trivial ga∣rish pomp, or shew.

LXXVIII. Though children to our common ap∣prehension proceed from the conjunction of man and woman, and usually we look no further, yet even for their bodies (the baser part) we must account our selves but the less principal agents. For how com∣eth it to pass that one is lame, another blind? one defective, another redundant? If we make them, why are they not then perfect? if a limb afterward perish, why do we not restore it?

LXXIX. Great men ought to be most careful how they give publick disgrace to the meanest persons upon light occasions. For

as their greatness is able to defend them from others injuries; so the offences giv∣en by them make a deeper impress, than those of mean or equal persons; because we hope and desire credit and counte∣nance from them. Besides, the most ex∣alted fortunes have little contentment without some popular good will.

LXXX. Most men that affect sports account them a principal part of their life: and that I conceive to be the reason, why they prosecute them with so much affecti∣on; and if crost in them, demonstrate too much passion. But to consider truly of them they are but pastime, little removed from lost time. And if their insinuating delight to steal us from our more necessary occasions, yet it is absurd to suffer any perplexity for them, when they fall out crosly,, or to be dandled by them at their best.

LXXXI. Great respect it is to inform a friend wise∣ly and fully of his errour: but if one per∣ceive him immoveable, then it's better to content our self with the integrity of our intention and faithful respect, than to pro∣ceed further. For it will be without profit to both, it may be with inconvenience

to our friend. For the Smith's Anvil is the harder for blows.

LXXXII. I will sometimes conceal a secret from my most entire friend, or at least for some space. For otherwise he may think I have delivered the rest more out of faci∣lity, than confidence in him: nay, I will do it to make trial of my self.

LXXXIII. I never saw men that crowd them∣selves into business, happy. For if they proceed luckily, it prides them (for we cannot carry our selves evenly in the pro∣sperity of those things we affect;) and then they are envied: If unfortunately or un∣wisely, it dejects them, and then they are scorned.

LXXXIV. Moderation in diet, sleep and exercise, are especial means to prolong and make health∣ful our days.

LXXXV. The true Christian is the most valiant, the most wise man that is. Valiant he is, for his whole life is a warfare against the world, the flesh, and the Devil: Wise and most prudent he is, for he so well expends his minute of time here, that he may live eternally happy hereafter.

LXXXVI. Many, who are Dunces in their own professions, will undertake to dispute like Doctors in every other Art. But I know not a greater probate of folly than this: for besides that it manifests an unsetled mind, to pursue such diversity; he can∣not chuse but betray his own ignorance in every thing, who is so ill skill'd in his own Art.

LXXXVII. If I intend to give, I will not so long delay, as to suffer importunity: for then I rather sell than give: for what is got by prayers, intreaties, submissions, is ever ac∣companied with shame; and it is a dear purchase that is so bought. Yet many there are that never give without it, and have neither the skill nor generousness to find out fitting objects for their liberality.

LXXXVIII. Nothing is unsuperable to diligence and patience. But they shall be things of high excellence or value that shall put me to that exercise. For otherwise the life of a Gally-slave were to be preferred.

LXXXIX. Goods hastily gotten keep like sum∣mer fruit, little distance between their generation and corruption.

XC. A wise man will not speak the truth at all times: nor an honest speak an untruth at any time.

XCI. The conscience that is stained but with one self-knowing dishonest action, is with much labour restored, either to peace or purity. For when we waver between dishonest commodity and probity, and are corrupted by the worse, if our nature be ingenuous, shame and infamy will like a thorn, never suffer us to stir without pricking; or else the vile disposition of the ill act will so defile us, that it will render us impudent.

XCII. There are three things requisite in a Christian; Purity of heart, verity of speech and goodness of action.

XCIII. Quarrels are easily begun, hardly avoid∣ed, and difficultly ended. For what one hath done, either cannot undo, but mu∣tuall consent must make the accord perfect.

XCIV. In sickness our distemper makes us, loath the most natural meat: In anger our fury makes us vilifie the most wholsome ad∣vices.

XCV. Obstinacy is advantage to our enemies, trouble to our friends, and the assured over∣throw of our selves.

XCVI. Speedy prosecution crowns a preconsidered action: yet after consultation there must be a season of rumination before execution.

XCVII. It is frequent with many, upon every slight and trivial demand to pawn their reputation. A most inconsiderate thing. For what is so often lent, and passeth so many hands upon every occasion, cannot but lose much of its lustre, and receive soil.

XCVIII. The ear is as much dulled and blunt∣ed with a tedious discourse, as an instru∣ment is with much using.

XCIX. Is pain, sickness and loss so contrary to us? and health, wealth, and pleasure, so amiable to our nature? Here on earth we cannot have one sort without the other. O my God make me therefore wise unto salvation: that I may have al∣ways pleasure and never pain, health with∣out danger of sickness, an abyss of wealth without fear of loss.

C. The delight, that news gives to the ear is like that of smelling to the nose. We gather a flower, smell to it, and throw it away; we ask, what news? hear it, and consider no more of it.

CI. Difficulty of atchievement stupifiesthe sluggard, advises the prudent, terrifiesthe fearfull, animates the couragious.

CII. I will obey my parents, houonr my supe∣riours, love my equals, respect my inferiours, wife and children shall be dearer to me than my self. But none of all these, nay, nor all these shall be prized by me like Truth. Nay, what are all these if truth be wanting, which is the ligament that binds all these together?

CIII. Even to a considerate man, that hath preconsulted the little pleasure, the great hazard, it is hard to deny himself his own desires. The gowty man will drink wine though it cost him a fit. And this may be the difference between a sapient and, a prudent man: That knows as much, if not more then this; but this guides himself by his knowledge, that is governed by his appetite.

CIV. No man is born to so unhappy a con∣dition, that he must lye to live: and therefore base is that spirit that will flat∣ter to augment a competency; and little wit serves to flatter with. For how easily do they work that go with the grain?

CV. As Light not only discovers the gross substances of things, but their figures and colours; so wisdom not only perceives the actions themselves, but the affections with which, and intents to which they were done.

CVI. The eye only sees, and yet seeth not alone: for separated from the rest of the members it is deprived of that faculty: so the Grace of Faith onely justifies, yet it is dead if severed from good works.

CVII. Rarity deceives the judgment. For what we have not formerly seen, we ad∣mire as excellent, before we consider. But wisdom first consults the nature and uses, and often finds sterility in those things which others wonder at; and contrarily, in those things which frequency makes de∣spicable, wisdom discovers good profit; in many things this age examples this: For

new and incommodious fashions of build∣ing, diet, cloaths, are more sought after than the despised, yet wise customs of our Forefathers.

CVIII. As a curst and churlish entertainment is hateful to every Guest, so a cogging and too obsequious one to a free noble nature is loathsome.

CIX. Perturbation to the mind is as smoke to the eyes. The one troubles the intellectual, the other the sensitive sight. In both there is pain and incumbrance.

CX. Surely 'tis the property of wisdom to be slow of belief: for if by the observati∣tion of those that we are well acquainted with, we see such impudent forging; it is warning enough to a discreet man to be of temperate belief in common entercourse, yet without the spirit of contradiction.

CXI. Of great vain-glory, but small vertue is that man that steals the praise of other mens actions, by relating them as his own. But these beggarly borrowers alwaies prove ignominious Bankrupts at last.

CXII. He that loves not honesty solely be∣cause

of its self, and the goodness and beau∣ty that is in it; but partly for its self, and as much, if not more, because it holds a reputation in the world, will be found often intermitting.

CXIII. No religious duty doth so purifie the heart, as the often receiving of the Sacra∣ment; if we do it with serious examina∣tion. For That house that is oftnest swept, is cleanest.

CXIV. If the question were asked me, what were the most beautiful thing in the world? I would answer, Honesty.

CXV. A sick man distasts those meats which in health he delighted in: so those that have formerly loved and delighted in us, and are now displeased with us, even our best duties do disgust.

CXVI. Nothing more common and general than death: and yet because it happens to particulars but once, and there is no knowing it twice, nothing more rare and strange. But since it is so certain, wise is the man that will not pretermit any occasi∣on that may familiarize it to him; which will both take away the strangeness, and mitigate the terrour of it.

CXVII. Busie-bodies are like monkies, so full of medling, that at last they do themselves some shrewd turn.

CXVIII. If there be any way to preserve ones self from the inconveniences humane frail∣ty is apt to fall into, it is often to consider those actions and persons we love. For though our affections may carry us awry, and do, and their importunities will an∣swer a single or slight consideration; yet it will hardly answer a serious and reiterated one, which will admit no∣thing that is either unprofitable or dishonest for our selves, or prejudicial to our friend, or neighbour. This rule serves only for those that are of honest dis∣positions. As for others, 'tis their study, either profit to themselves, or mischief to others.

CXIX. It is seldom or never that a peremptory man either riseth to honour, or increaseth in wealth. For eminency in either of both these is attained unto by many circumstances, and many assistant helps and counsels. For one mans labour will do no great work.

CXX. Sin when it tempts us with profit, it speaks like the Silversmith that made shrines for Diana; Sirs, ye know that by this trade we get our living; If with pleasure, then like the blind watchmen Esay inveigheth against; Come, I will fetch strong wine, and we will fill our selves with strong drink, and to morrow shall be as to day, and much more abundant.

CXXI. The transitory being of all worldly things teacheth us, not to hope for a perpetuated delight from them.

CXXII. Nothing torments a loving heart more than the loss of his favour he loved, and hath been benefited by, yet least feared would fail.

CXXIII. There is an Art, which I may call the Civil Art: that is, to be free in courtesie, and loving in society; yet that neither of these shall encumber our own proper fortunes, for the advantage or pleasure of those who are no more than familiar Ac∣quaintances.

CXXIV. Heedless men have many times great advantages toward the attainment of

wisdom, yet lose the kernel, because they will not crack the shell. But observing Judgments not only look at the action, (whose out-side may be profitable, though not pleasant;) but consider the circum∣stances, what was defective, what was well: so that they learn of wise men to be wiser than they, and have the after-wit (which they say is best) from others examples. And this is cheapest, though I confess not so impressive.

CXXV. Too much to applaud a man to his face, though for a good action, is little remo∣ved from flattery: but to smooth ones im∣perfections is the very Quintessence of baseness.

CXXVI. Servants, that have credit either with Master or Mistris, if they have honesty and discretion, may be profitable to both. Yet is not the commodity so great, as the mischiefs will be, if they have malicious and crafty heads for their proper ends.

CXXVII. It is to a Christian consideration one of Gods greatest mercies, that this world is full of troubles. For if we so much court her now she is foul, what would we do if she were beautiful? if we take such

pains to gather thorns and thistles, what would we do for figs and grapes?

CXXVIII. If we tender our own peace, we must not entertain those into our society and friendship that are of suspicious natures. For as it is a torment unto themselves, so will they never leave urging those they have familiarity with, with their idle and troublesom apprehensions.

CXXIX. True love pardons and suffers many imper∣fections.But not to take notice of scanda∣lous crimes is not love but stupidity.

CXXX. It is observable to see how absurdly men will force and strain all their wit to the maintaining of a ridiculous affection, by striving to make every good thing ap∣pliable to the commendation of it, and for the most part, most improperly.

CXXXI. A gentle acceptance of courtesies, is as material to maintain friendly neighbour∣hood, as bountiful presents.

CXXXII. It is good to suffer twice, before one complain once: for those that often, though justly complain, come with disad∣vantage; especially if it be to a party

that is not very favourable to them.

CXXXIII. He that desires but what he may, may have what he desires: and therefore he that is scant in his desires, hath plenty even in a moderate estate.

CXXXIV. To bear crosses and afflictions is the part of Christian resolution, yet heathen morality can act it. But to suffer them, and be thankful to God for them, is the sole and peculiar property of admirable Christian Faith.

CXXXV. Few there are that will part with their affections to purchase Truth. For we easily credit the tale of a slanderer, whom we love, against an indifferent person; when we will scarcely indure the true rela∣tion of honest lips, in the true information of the vices and villanies of those we fa∣vour.

CXXXVI. The inconveniences of promises are so many and dangerous, that it were bet∣ter to be liable to the censure of being of a tenacious disposition (which never∣theless one may by wisdom avoid) than to be enthralled by fetters of our own making; whereby we are inforced many

times to purchase our own liberty with the great discommodity of our own affairs; or else to break those shackles with that violence, that our reputation must suffer sore bruises.

CXXXVII. Eminent evils are by providence divert∣ed;those that are fatall, by patience endured, and all by wisdom profitably used.

CXXXVIII. When the greatest, and those that should be the gravest Councils and Courts in a Common wealth are ordered tu∣multuously & contentiously, it is an apparent symptom of a sick and languishing State. For when the chief and those that are the first-moving wheels keep not true time, all the rest are misled.

CXXXIX. Those that hastily censure other mens good or ill conduct of their affairs are com∣monly far off from the right judgment. For though prosperous event be the hap∣piness of endeavour, yet circumstances are considerable parts of every undertaking: and he that is ignorant of these, barely and grosly knows the action, but not the nature of it. And especially those busi∣nesses, which have many agents and pa∣tients, cannot rightly be censured, but

by those that well understand the parties.

CXL. He that desires to gain and preserve a repute either of honesty, magnanimity, learn∣ing, or any other praise-worthy quality, must onely consort himself with men like affected: and by no means admit the society of men of debauched conditions. For though happily he may preserve him∣self from accompanying their foul acts, (which is difficult to do;) yet men of judgment do not discern a mans disposi∣tions by any way better than by obser∣ving his consortship: and by that means he shall be reputed such a one.

CXLI. To fear death, is alwaies to live in the pangs of death. For most true it is, Fear is more pain than pain.

CXLII. It is worth the observation, to hearthe poor man sing to his plow, and the rich man fret in his palace, and torment him∣self. This shews it is the mind, not the for∣tune, that makes us happy.

CXLIII. The over labouring our thoughts in our affairs doth not enlighten, but thicken the judgment.

CXLIV. The life of life is society; of society;, freedom; of freedom, the discreet and mode∣rate using it.

CXLV. The greatest wisdom of speech is to know when, and what, and where to speak the time, matter, manner. The next to it is silence. For though silence seldom helps, yet sometimes it hath its advantage, but at the least it is innocent, and leaves us a perfect liberty without incum∣brance; when men of many words are en∣tangled.

CXLVI. None so inferiour, but the variety of oc∣casion makes them often necessary: And therefore: 'tis good discretion so to ma∣nage all sorts of men by our courtesie and affability, that they may with alacrity of∣fer themselves to our purposes.

CXLVII. It much conduceth to our tranquillity not to animate expectation: for it both augments pain, and diminisheth pleasure. For if we fearfully expect evils, though unavoidable, we are then hurt before we be hit: If longingly we expect good things, then is the pleasure of the instant of en∣joying defloured; which is so much the

greater, by how much the more unlooked for. Yet I deny not providence in our acti∣ons and lives; but I would qualifie the in∣jury that expectation will bring.

CXLVIII. If we did as certainly believe, as we do often discourse of Gods providence in every action, it would give us courage in our enterprises, and patience in our sufferings. For if God have the over-ruling hand, and I make him my friend, when the undertaking is for my good, I fear not the power of any adversary; for nothing is able to stand before him. But when my weak and sinful apprehension desires and endeavours that which I think good for me, but his most clear wisdom knows is hurtful; if I miss my desire, there is not only cause of patience, but of thanks∣giving.

CXLIX. Those actions that are directed by reiterated considerations are not unlike things that are double-guilded; not only more beautiful, but more durable. And indeed time ever advantageth those courses: whereas hasty undertakings are like meteors, that amaze at first, but in time grow contemptible and vanish.

CL. Many free dispositions have overthrown great fortunes; not altogether by their meer liberality, but through their ignorant dispensing their bounties, not considering the extent of their gifts; which if they had advisedly thought on, might have been done in such a due measure, as their own undoing might have been saved, at least moderated. And giving untold handfulls, is rather profuseness than Bounty.

CLI. The common practise is, to vilifie other mens favours to magnifie our own: but better it is to antipractise this. For where men see their bounties augment∣ed by the receiver, it is their encourage∣ment to bestow more: And men will more gently be manacled with our benefits, when they can walk easily with them.

CLII. It is an unpleasant sight, to see men follow their sports and recreations with fretting and cha••ing: Like the leak of a Ship, the water that should carry it, drowns it; so that, which should recreate, torments.

CLIII. Those that are froward, and unwil∣ling to receive replyes, are double

unhappy: because they are indigent of knowledge, and abhor the means to attain it.

CLIV. How mad are men in their mis-con∣ceits: and commonly in those they are more stubborn, than constant in Truth.

CLV. A Christian of all others must necessa∣rily be the most merciful man. For he considering the great debt of his sins, and his little ability of satisfaction, and how freely these were satisfied for by another; how can he be backward in forgiving o∣thers that are culpable to him? Nay more the condition of his pardon stands but by the exercise of his mercy towards others. Mat. 18. 33.

CLVI. 'Tis a great curse for a man to be given over to that blindness, that he loves flat∣terers, and hates friends.

CLVII. A tedious condition it is, to be ob∣liged to those, whose frowardness is more irksom, than their bounties pleasant or ad∣vantagious.

CLVIII. We shall receive more satisfaction from a modest mans discourse, than from a confident speaker, For that fears

the detection either of folly, or untruth; this neither fears, nor declines any thing that should temper his forwardness.

CLIX. Necessity was the parent of Industry:And if we enquire the original of greatand admirable actions, we shall find thatgreat wits necessitated were their founders.

CLX. The knowledge even of the meanest things is not to be slighted, for it may conduce to the conceiving of higher matters. For most of those things that are excellent, are of themselves, of so exalted a reach, that we cannot look upon them, except we raise our selves, higher than our selves, by standing upon things of inferi∣our account.

CLXI. It is good for our peculiar content, strictly to examine our own natural im∣perfections (and with as little reservation as may be:) for I doubt not, but we shall observe so much, as will make us better bear with the perverse injuries of others to∣ward our selves.

CLXII. Those, who look for perfect happiness any where but in God, who is the pleni∣tude of all good things, are like the blind

Sodomites, who groped for the door of Lots house, but could not find it.

CLXIII. Those, who have no other ways to preserve their reputation but by lying, are like them that assist the decayed natural heat of the stomack; are for the present refreshed, yet not preserved; but precipita∣ted to their destruction.

CLXIV. It is difficult to conceal either Love or Ha∣tred. For there will be many emergent occasions, wherein the Heart cannot re∣sist the discovery of its Affect.

CLXV. Our passions are like the Seas, that of their own nature will swell and boyl, but more if they be agitated by the winds: and passions are outragious, if moved by external occasions. But as God hath set bounds to those, so we by his assistance should to these. So far they shall go, and no farther.

CLXVI. To be direct and just in our dealing is a vertue most precellent: yet this alone is not enough to gain love. But this with a loving disposition never fails. But the most immediate mean of winning, is to be loving.

CLXVII. For those sharp jests, which we can as sharply and suddenly retort, we think our selves well enough revenged. But if we fail in that, then commonly we boil with hatred and revenge, and hold our selves engaged to answer that with cruelty, that we could not wittily: which perhaps was spoken but merrily, though undiscreetly.

CLXVIII. Till silence be enjoyned to contentious persons there will never be end of quar∣rels. For what hath been cured by wise composition, will be freshly wounded by undiscreet language.

CLXIX. It is a good Christian rule not to think the worse of our brethren for the malevo∣lent report of the wicked, nor to flatter our selves for their commendations. For (commonly) to be praised by a wicked person, is to be praised for a wicked action.

CLXX. Contentious persons are always busied in making nets for others. And it seldom fails, but in some they are caught them∣selves: and then none more unskilfull how to untangle themselves.

CLXXI. Even enemies to a wise man are in some sort friends, in many things more commo∣dious. For in some faults, tender friends are loth to controle us, and our imperfe∣ctions they are those that our enemies hunt for. And a wise man will amend his faults, though an enemy reproach him with them; but a fool will be incensed to a more ••ottish peremptoriness.

CLXXII. How ignorant are the most learned, that their best wits cannot decide what to credit! in some things too credulous, in others too incredulous; in some things deny∣ing the power of nature and natural means, in others too much advancing it. And the most intelligent are lyable to error.

CLXXIII. The observation in what a circle all things turn, (this man now in disgrace, afterwards in favour, now happy, anon miserable▪) should prepare our minds, that no ill might come impetuously upon us, nor the flattery of prosperous fortune ef∣feminate our resolutions.

CLXXIV. Inconsiderate rashness may lessen the evil of a mischance done by us, but it cannot fully absolve us from it. For Rea∣son

is given unto us, that in all our actions we should govern our selves by advice of it.

CLXXV. Moderation of passions, judgement in counsel, dexterity in affairs, are the most eminent parts of wisdom: yet a wise man may be discerned in things of less conse∣quence, as in apparel, servants, and sports. His apparel rather decent than costly; not hunting after novelties, nor cynick in whats obsolete. His servants enough for his use and quality; and those rather numbred by their fit places of service, than by their names. His sports sufficient to recreate, not satiate; and those generous, not rustick.

CLXXVI. A godly man, that endeavours to be throughly acquainted with the corrupti∣ons of his own heart, will censure more favourably of an injury done to himself, than to another: because he fears the violence of his own depraved affection will be too rigorous in its own interests.

CLXXVII. We seldom see a man so tempered, that he is free either from base Sycophan∣tizing, or curst Satyrizing.

CLXXVIII. When we are perswaded (or rather convinced) that the opinion of many, and it may be the most wise, is contrary, or at least not the same as ours is; it should move us to these two things: First a more serious and weighty conside∣ration, and then if our reasons cannot be satisfied with their arguments, yet in the second place it should impose silence upon our selves.

CLXXIX. Honesty is silently commended even by the practise of the most wicked: for their deceit is under the colour of honesty. And simply considered, honesty is the best thing; but wisely managed, it is the most profitable.

CLXXX. It is not easie to impose the tongues silence upon the hearts grievance. But yet I would constrain it, though there were no preju∣dice, and indifferent occasion to disclose it: because till the importunity of affecti∣on were qualified, it would rather relish of passion than reason.

CLXXXI. It is incredible how much one unquiet perverse disposition distempers the peace, pro∣sperity and unity of a whole family or so∣ciety.

For they seldom stand alone, the matter, if they did so, were not great. But they having begun, then partaking and contrarieties arise; and the contagion spreads like a strong herb in pottage, every mans mess savours of it.

CLXXXII. Those Fractions amongst friends that have not been timely composed, are like those joynts that were not presently set: both more difficult to be set, and more painful sufferings in the setting.

CLXXXIII. When Princes and great Magistrates commit heinous and crying sins, such as God punisheth a whole nation for, we must think Gods hand is in this sin, but not in the pravity of it; for that is a∣gainst his liking: but permits it for a pu∣nishment for the people. The evil of the sin is theirs, the evil of punishment for sin is Gods.

CLXXXIV. The common people like brute beasts, if one foolishly rush into danger or tumult, all the rest follow: observing who leads, not whither.

CLXXXV. Let us but wisely observe our selves,

and we shall see how strongly affection will plead against reason, for a matter of no account: Nay, where our persons and estates shall suffer much, and our affe∣ction enjoy but a momentary satisfaction. Neither doth affection alwaies press us peremptorily by absolute command, but of∣ten adventures to attach our reason by discourse, as it were rationally, but yet subtilly. Therefore by our selves we may easily conceive how advantagious a cir∣cumstance it is to gain their affection with whom we have, or may have business.

CLXXXVI. There is a base-conditioned sort of crea∣tures, whose affections are bought and sold by Hopes.

CLXXXVII. It is an example of a deplorable nature, and of the worst aspect, both in a publick state, and private family, to see detestable faults, not only not punished, but the per∣petrating persons grow greater in favour, and more insolent in conditions.

CLXXXVIII. A condemned person not legally put to death, is murthered, not executed: and tojudge ill of any unheard, is not bare injury,but high injustice.

CLXXXIX. Fowlers set not the same sort of grinsfor the same kinds of fowls at all seasonsof the year, but vary: neither do thecrafts-masters of subtility deceive, though the most ignorant Gulls, by one only trick.For a very dogg will abhor that room whence he is often beaten.

CXC. Guic••iardin incites his countrey-men to their pristine vertue by remembring them, That to be a Roman is a most glorious name, if accompanied with vertue; and their shame is doubled, if they forget the hon∣our and renown of their Ancestours. ButChristians have more reasons to enflame their hearts to zeal and piety; since their comportment is not only exposed to the view of men and Angels; but to almost pure essence, and strict observer, God himself. And what profession was ever ho∣noured with better examples then ours,Christ and his Apostles?

CXCI. That Master is never well served, that doth not carry an esteem with his servants who should be readier to believe their masters commandments are wise, than dis∣pute it amongst themselves. And above all things, a master must be carefull that

his servants be not eye-witnesses of any base or absurd action.

CXCII. Pleasures moderately used are pleasant, but immodestly and too frequently, prove scurrilous and nauseous. So while, we too greedily pursue them, we over-run and lose them.

CXCIII. What is the advantage of men greatly learned? they labour to be unsatisfied, to know how ignorant they are; and increase of knowledge is but increase of appetite to have more.

CXCIV. Rely not upon men whose predominant humour is covetousness. For they love no∣thing so well as wealth, nor fear nothing so much as poverty. Therefore if their gain and your good be opposed, and they have power to make choice of either, imagine the sequel, though against their promise to you, and your former obligations upon them. Either choose a man that loves you above all things, or which is better, Honesty.

CXCV. The same shoe fits not all mens feet, nor the same reason weighs with every man.

CXCVI. He is far from a wise man▪ that the many examples of this age have not tu∣toured

to a safe and wary carriage in his speech.

CXCVII. Often to consider that Christ by his passion hath not only gained re∣mission of our sins, and absolved our great debt to God and his Law, but hath pur∣chased all our right to our worldly blessings and to heaven itself; will make our hearts tender and pliable, not only to forgive our brethren, but to behave our selves with all Christian bounty toward them.

CXCVIII. Him that is a Baud to ones lust we account base, and why not as well him that Flatters? For this incites the mind to ill, that but the body: and there∣fore this the worse.

CXCIX. The froward peevish disposition is like the wind: no man knows whence the cause of it is, nor whither it goes, nor how long it will last: but while it is all are troubled with the fearful noise and rumbling it makes.

CC. Though in a necessary denial, yet I would express a grief to be unable, rather than an unwillingness to satisfy, except it be to those that are importune and impudent; and their resolute answers should rid me of further trouble.

CCI. Those that are wise neglect not to weigh old and common precepts, and to

govern themselves by them; whilst Nove∣lists reject them as thred-bare: and look∣ing for fresher accept of worser.

CCII. To judge a man without anger, because we never saw him moved, is to say the flint is without fire, which indeed struck against wood or many other things, discovers not its property; but against steel shews its nature. And no man is tempered against all occasions, though against many, and it may be, most.

CCIII. The Indies have not made the Spaniard rich, neither is any man made wealthy by abundant comings in but by the few occasions of spending.

CCIV. In Physick the relapse into a former disease is cured by the same medi∣cines that were first used: yet because the relapse is more dangerous and difficult, there is added to the former medicines more operative vertue and oftener applica∣tion. Contrition and Confession are the medicines of a sick sinfull soul; and for a relapse into a former sin, we must use these medicines, both with more fer∣vency and frequency.

CCV. Observe we those that are clean∣ly and neat, yet without curiosity; and commonly they are thriving: for with it there goes a disposition of industry.

Whereas those that are slovenly, are commonly lazy, and that is the road to poverty.

CCVI. Ʋnkindness among friends is like a brack in a garment; unless timely stopt, ravels from top to bottom.

CCVII. As the Soul is the form and excellency of every creature; so is modesty the very life and being of a beautiful wo∣mans commendation.

CCVIII. A wise parent more patiently suffers the death of his children than their wicked or debauched actions.

CCIX. Those, whose dispositions are retired, are commonly wiser than those that are jovial. The reason is excess of joy dilates the spirits: whereas the other disposition unites them, and adapts for consideration; which is the parent of wisdom.

CCX. There is an odious spirit in many men, who are better pleased to detect a fault, than commend a vertue.

CCXI. Those trees that grow wild in our fields we neglect, but for those that grow in our garden we observe the due times of pruning and cutting. If we be planted in Gods Garden, we shall be cut and pruned by afflictions: For God cha∣stiseth every Son whom he loveth.

CCXII. These four are the chief ways of perpetuating our memory: Books, which require a good Head; Valiant acts, which require a couragious Heart; Children, which require an ability of Body; and Building, which requires a replenished Purse.

CCXIII. Such a man is to be imitated and admired, that had rather suffer injury, than do it: & that not out of a sluggishness anddulness of nature, but out of good moralityand strong oppositions against affections.

CCXIV. How agreeable are those cour∣tesies which we wished, and are conferred upon us before we could ask!

CCXV. There are a sort of men that find fault with other men for those very faults, wherein themselves are most faul∣ty. Surely hoping to divert other mens observations from their lives. These men think to hide themselves behind a thred.

CCXVI. It is as bootless to endeavour to win some men by gentle usage as to hope to tame a wolf by stroaking.

CCXVII. It is a help to tranquillity lightly to esteem ill reports, that are falsely cast upon us, and those that are deservedly, to make them admonitions to us for our reformation; and not to be incensed to a wilful prosecution, for that will multi∣ply our vexation.

CCXVIII. O Lord, how great is thy mercy to mankind that thou oftentimes withdrawest thy blessing from strong means▪ and so makest them ineffectuall: and a∣gain thou inspirest weak helps to effect great matters! This thou dost, knowing our wicked natures would adore thy bles∣sings, not thee, if the ordinary best means should be infallible. And if thou shouldst never go along with the means, how lazy should we be! and so become loathsom drones in thy sight.

CCXIX. It is a most unfit time either to undertake or consult of any weighty business, when our minds have newly been stirred with any violence of passion; let it be either of anger, grief, or fear. For a man may as well consult fighting, as then.

CCXX. None more in patiently suffer injuries, than those that are most forward in doing them.

CCXXI. I have seen men discommend those things, which have been spoken by one, whom they have not much affected, and commend the self-same things deliver∣ed from anothers mouth, whom they love. These, methinks, resemble those that praise the same liquor out of a glass, and dispraise it out of a bowle.

CCXXII. In War, when every man

seeks to save one, all is lost. In a Common wealth, when every one greedily applies himself to his own profit, the publick suffers. So in a Family, when every one endea∣vours mastership, all are disordered.

CCXXIII. In a State nothing is more requisite than to preserve to every office, yea to the meanest, a good refute. For the first step to disorder is the contempt of Ma∣gistracy: and that as well of the lowest degrees, as the more exalted.

CCXXIV. I would endeavour to stran∣gle all ill conceits of a parent, even at their first beginning, though there were too much occasion for them. But to ag∣gravate any upon never so just grounds, is a degree of Parricide.

CCXXV. That Religion, which princi∣pally intends internal integrity, and is ex∣ercised with external decency, is far more holy than that, which by external glory and pomp, incites more ocular admiration than inward sanctity.

CCXXVI. If I could I would labour and if not able to labour, the law of nature would allow me to beg: but ra∣ther than steal, I would dye.

CCXXVII. A man may be a good practical Moralist, and no Christian, but a man cannot be a good Christian, and an ill Moralist.

CCXXVIII. Those women, that desire to marry such doults as they hope to govern and rule as they list, are like those that spend all their life time in leading of the blind.

CCXXIX. A fault opportunely rebuked is like a cure timely taken: then both alikeeasily cured; but when time hath givenstrength and growth, they both pass fromdangerous to deadly.

CCXXX. The life of a little sick Infant is as hazardous and hopeless, as the safety of a small Bark in the Sea, 〈…〉〈…〉allanced,, and without a steers-man. Every wave, though not rough, tosseth and endangereth the safety of it. So these little ones want∣ing strength, as the ballast, and reason as the steers-man, by which they might either help themselves, or direct others for their help, small infirmity dissolves them. But God manifests himself most where there are least natural means, and by his goodness they are preserved.

CCXXXI. Wisely used, it may be a discreet course, when our friends are afflicted with the calamity of some great loss, to amuse them with the danger of a greater dependent misfortune, if their wis∣dom and patience do not well provide for it: so whilst their minds are busied

with the consideration of a greater matter, the other will be swallowed up, and the happy safety of what was most feared, will annihilate the sorrow of the other.

CCXXXII. Many times when we are in heavy affliction, and are desperate of all outward means, our Faith is more strong then afterwards, when God hath merci∣fully delivered. Yea, how far doth the Devil prevail to make us (when escaped) even worship the vertue of those means, which in our calamity were but either cold, or no comforters.

CCXXXIII. It is the wisdom of a man to be always armed against casualties, and the ad∣vantage of a Christian man to be best armed. Our little moment of time is obvious to many dangers and afflictions, & these such, as one stroak of them is able to kill us: as the loss of wife the greatest, of children the next, of estate and fame, and many the like. In how many, if not in all places do we lye open! But Faith in Gods providence that he orders all for the best, is a com∣pleat armour of defence: therefore let us never be unharnessed.

CCXXXIV. How disconsolate a thing is it to journey alone, and to 〈◊〉〈◊〉 ••enighted in fearful darkness, and in 〈…〉〈…〉 passage! And how are we re〈…〉〈…〉

meet with well-known acquaintance that will accompany us! Such like, but far ex∣ceeding is the comfort of cordial friends in affliction.

CCXXXV. Those disputations are fruit∣less and contentious, where the Authori∣ties of learned men are objected, and not Reason.

CCXXXVI. That State is happiest and prospers best, where the people rather obey the authority of the ancient and fundamental Laws, than dispute the wis∣dom and policy of the first Institutors.

CCXXXVII. Those, who govern themselves by the examples of others, and not by the rule of reason & judgment, are like those, who to the appearance have clear eyes, yet are blind, and cannot walk, but as they are led.

CCXXXVIII. Friendship is the chiefest comfort of life, but to multiply friendships, and for one man to joyn himself in many, is levity and danger. For no man that is wise, will give many keys of that Cabinet where his chiefest wealth lies.

CCXXXIX. The first step of that lad∣der, by which a Christian man ascends to Heaven▪ is humility: and he who means 〈…〉〈…〉 that, and so ascend by the rest, 〈…〉〈…〉 them, and tumbles back with 〈…〉〈…〉ption.

CCXL. Those are far from ingenu∣ous dispositions, who for their own ends will comply with ignominious and base per∣sons.

CCXLI. To servants I would give all lawful liberty; as upon just occasions to be absent from my service. But I would not suffer them to take it: for if they find a remiss hand upon them in one thing, it will ingender insolence in all.

CCXLII. 'Tis not the plenty of meat that nourisheth, but a good digestion. Nei∣ther is it abundance of wealth that makes us happy, but the discreet using it.

CCXLIII. The interchanging courtesies of Friends is somewhat like the Philoso∣phers tenet, that though things may cease from their present being, yet nothing is lost, for it is resolved into the first matter; and so again will be produced into other forms: so what is transferred from one friend to another is not annihilated and lost, but is deposited there, and in apt sea∣son will resuscitate to as behoveful uses.

CCXLIV. Discreet patience gives us great advantage. For when our hast makes us discover our selves, we warn our enemies to arm themselves before we mean to strike: when on the contrary, we might with ease have hit in what part we would.

CCXLV. The very book of the Crea∣tures doth manifestly teach us that there is a God. If we come into a family, and see a decent order, we easily resolve our selves that there is a wife master that governs. Behold the whole world, (which we may call Gods Family) and observe the variety of creatures; nay, further, their variety of natures, preservations and uses. Could all these frame themselves or others? could they direct themselves to their proper uses and ends, that we see God hath disposed them to? Sure, let but humane reason discourse it, and it will be evident that there must be a God. How then is it that infidelity is so gene∣ral? Certainly it is the curse of Adam's disobedience, that he who had so great a measure of knowledge, and sinned against it, should be punished both in himself and posterity with Atheisme and ignorance. And as infidelity is the greatest sin, so for God to give a man over to it, is the greatest punishment.

CCXLVI. It is more honour for a woman to deny the undue desires of a wan∣ton lover, than to have thousands enamour∣ed with her beauty, or other her natural graces.

CCXLVII. A man hath two ears, and

but one tongue, they say it is, because he should hear twice before he speak once. A man hath likewise two eyes given him to look on both sides, before he go forward in any enterprize.

CCXLVIII. There are many that have sold away their own proper names, which they have received from a long succes∣sion of Ancestors, and bought others with the additaments of greater fortunes. In may apprehension a parricide of the largest extent, not of one parent (which all esteem horrible) but of a whole line. And more unpardonable it is in the eldest, or Heir of the House, than in any of the rest; because both the name and wealth of the family is intrusted to Him: and what God hath done to divers families for a punishment of sin, (that is, to blot out a name) he willingly and covetously pulls up∣on himself. Besides he calls himself by an improper name, which given by another, he would esteem to be an ignominious nick-name.

CCXLIX. It is seldom that any man doth hurt himself by patience or silence; but by hasty revenge many have undone themselves. What if there be just occasi∣on to be angry? yet ever it is best to stay till the heat of our passion be over, because

we may err in the measure: and there is no time lost; we may, if there be just oc∣casion, be angry afterward.

CCL. A good name is as a percious oynt∣ment; and he, that lives without it, stinks above ground.

CCLI. In a man of Affairs these things are required. Honesty, not to wish or desire any thing but what is just. Sound judgment, to discern what is profitable, what inconvenient. Dexterity, to use oppor∣tunities that result in all affairs. A friend (to advise with) that's secret, who may confirm him in a well-chosen course, and in∣form him if he mistake. Constancy, to pro∣ceed in what he hath undertaken upon good grounds. Lastly, patience, to endure all the mishaps that could not be foreseen, nor humane wisdom prevent.

CCLII. Both the wicked and the godly fear Gods judgments, and by them are de∣terred from evil actions. But the latter (as much, if not more) live sanctifiedly out of consideration and sense of Gods mani∣fold and Fatherly mercies towards them: the other never respect them at all.

CCLIII. In true morality it is better to love than to be beloved. The one is of more fame, this of more substance: that's the concurrent act of others, this my own pro∣bity.

CCLIV. It is wisdom in a man so far to inquire of other mens businesses, as may instruct and enable him for his own: yet by no means to intermeddle or interest himself, no not by others intreaty, but upon very good occasion; as for publick benefit, or private charity, or nearness of alliance, or dearness of amity; and in all these with good caution too.

CCLV. As in dispute the falling into one absurdity produceth many more: so in businesses one miscarriage links it self pre∣sently with many inconveniences.

CCLVI. There is no fire so small, but would burn up all the combustible matter of the world: nor no mans desire so feeble, but if he continually seek to please it, would at last ingross all that could be had, and never extinguish, till nothing more could be found.

CCLVII. Men, who chiefly intend applause in their actions, commonly miss it; but those seldom do that principally in∣tend their action. For he that will win the game, must look more upon the mark than the money. If he hits the one, he takes the other.

CCLVIII. A man of a froward dispo∣sition is like a hedg-hog, set so round with prickles, one knows not where to stroke him.

CCLIX. The first beginning of a good Christian is to desire to have good desires to be implanted in him: and this little grain through Gods blessing will grow to be a great tree.

CCLX.. He is a man of feeble mind, that shall torment himself for the perverse frowardness of others.

CCLXI. There is not any thing doth more mischief in marriage, than when the one maketh much of any who hath injured the other.

CCLXII. Much is the knowledge that is gotten by discreet arguing and opposing of reasons: but when it grows to con∣tradiction, there is not a greater ill.

CCLXIII. The aequanimity of the mind, (in which consists the happiness of man) being once lost, is with much diffi∣culty redeemed. As sleep being broken by disorder, is with much adoe recovered; so our quiet being distempered by passion, is hardly resetled.

CCLXIV. That man that often weighs his own actions towards others, and with what affections he did them, will enable himself the better to conceive of other mens intentions towards himself in their affairs; whereas those men that expect that all others should court their interests,

never consider how they behave them∣selves to others.

CCLXV. The lazy mans life is the most tedious, and most perplexed of all mens. For industrious men have both the com∣fort of effecting their purposes, and by their providence have prevented those calamities (either in part, or altogether) which humane condition is liable to; and which fall impetuously upon the sluggard.

CCLXVI. It is the part of a discreet man not to enter upon an affair of con∣sequence hastily or inconsiderately, and of a religious man, not to do any holy action without preparation. For the meditations of the heart should precede the words of the mouth. Therefore no way commend∣able is the course of those, who in prayer and preaching follow (as they call it) the present dictate of the Spirit, but ra∣ther indeed of their own fancy; and is to be accounted vain presumption, and not spirituall excellency, as they would have it.

CCXLVII. There are many who are much disturbed at other mens buf∣foneries: a great defect of judgment, to envy that which we should rather scorn or pitty.

CCLXVIII. Ʋnhappy they are, who never know their friends but when they are gone; First, in losing the comfort of

them, when they may have it; next, in desiring and wanting them, when they are past hope of having them.

CCLXIX. It is as absurd and weak to endeavour ones self to a sweet converse with those that are froward, and to be sharp with those that are gentle; as to give to an importune begger, and deny bounty to a modest man that wants.

CCLXX. The sluggard if he could truly apprehend the sweet content that endeavour brings, would loath his nest; who to avoid labour lingers out a tedious life.

CCLXXI. It is not the garment that is graceful, but the inward proportion that sets it forth: nor it is abundance that is our blessing, but a mind fitly disposed to our condition.

CCLXXII. If I go the right way my self, it were absurd to deviate upon any occasion. And sure, he that compo∣seth his life to a regular honest course, needs not care for the exception of any. For those that are likewise honest I shall meet; and those that are not, I desire not to find.

CCLXXII. Religious love is like So∣lomons sword: it trieth whether our love be like the naturall mothers, that would

not have a division made, or the false mothers, that would have the child divided. The pious heart wholly devotes it self to God; but the carnal and hypocritical parts it with God, and its own pleasures and advantages. This scrutiny Religion makes.

CCLXXIV. That which in inconve∣nient times may be convenient, in conve∣nient times is often inconvenient.

CCLXXV. If it be with obedience to the chief Magistrate, a man ought to car∣ry an honest and faithful heart to the com∣mon right, and his private inheritance. And it is to be granted, where there is no offence committed against the law, there is no guilt or desert of punishment.

CCLXXVI. The wisdom of those young men is excellent, who by providence and discourse of reason do so order their affairs, that they stay not till necessity or experience force them to use that order, which wise foresight would much sooner have taken.

CCLXXVII. They are much deceived who conceive that by their own abilities they are able to act in every affair. But the truth is, that he is the wise man, that knows to make able men his Instru∣ments.

These two Meditations following, with the Verses, were written by him not long be∣fore his Suffering.

GOds secret Will is unknown. Whatso∣ever it be, his name be magnified. My duty it to walk by the revealed and acknowledged rules of his Truth, and the received precepts of vertue. Which though through my frailty I have not practised so well as I should, and as I wish I had; yet never shall the fear of death (by his divine and gracious assistance) no not in the ugliest shapes attired, daunt me from asserting them.

I know my cause is good, and that my sufferings answer not the value and wor∣thiness of it. I know that my Redeemer liveth that died for me. Most willingly I die for his Truth, and for acting my duty to his servant, the King; whom he had placed here upon his terrestriall throne amongst us. I know and believe that to dye is gain, the gaining of an immortal and incorruptible life, with eternal felicity in the sight of God my Saviour, and his bles∣sed Angels.

My Saviour ••he Cross sanctified, My King the Block hath dignified. Crosses nor Blocks I do not fear, Sanctifi'd, Dignifi'd they are.

Gloria Deo in excelsis.