Aurea Legenda, or Apothegms, sentences, and sayings of many wise and learned men, useful for all sorts of persons Collected out of many authors by Sa. Clark, sometimes pastor in B.F.

Some choice Sentences and Sayings concerning the Mischiefs, and Miseries which attend an im∣pure, unquiet, and guilty Con∣science.

COnscience is God's spy, and Man's overseer: God's Depu∣ty judg, holding its Court in the whole Soul, bearing witness of all a Mans doings and Desires, and accordingly excusing or accusing, ab∣solving or Condemning, Comforting or Tormenting: What art thou then the better when none is by, so long as thy Conscience is by?

Conscience is the great Register, or Recorder of the World. 'Tis to every Man his private Notary, keeping re∣cord of all his Acts and Deeds. It hath ••he Pen of a ready Writer, and takes from ••hy Mouth all that thou speakest; yea, ••rom thy Heart all thou Contrivest; And tho its writing may be for the pre∣sent

(like to the writing with the juice of an Onion, or Lemon) illegible: Yet when thou comest to the fire of Distress, it will then appear; or at farthest, in the great Day of Judgment it will discover all.

Conscience always keeps Centinel in a mans Soul, and, like a Register, Re∣cords all our good and evil Actions. Tho the darkness of the Night may hide us from others, and the darkness of the Mind may seem to hide us from our selves, yet still the Conscience hath an Eye to look in secret upon what e∣ver we do: and tho in many Men it sleeps in regard of motion, yet it never sleeps in regard of Observation and No∣tice: It may be hard and seared, but it can never be Blinded: That writing which in it now seems to be invisible, when it's brought to the fire of Gods judgment will be most Clear.

There is nothing so much fastened in the Memory as that which Conscience writes. All her Censures are written with indelible Characters never to be bloted out. All, or most of our know∣ledge forsakes us in Death: Wit, acute∣ness, Variety of language, Habits of Sci∣ences,

Arts, Policies, Inventions, &c. only those things which Conscience im∣printeth, shall be so far from being oblite∣rated by Death, that, they shall there∣by be much more manifest, whether they be impressions of Peace, or Hor∣ror.

Conscience is a most bribeless Worker. It never know's how to make a false re∣port of any of our ways: 'Tis Gods Histo∣rian (with reverence be it spoken) that writes not Annals, but Jornals: The words, Deeds, and Cogitations of Hours and Moments. Never was there so absolute a Compiler of Lives as Con∣science is. It comes not with prejudice, or acceptation of Persons, but dares speak the truth of a Monarch, as well as of a Slave. Nero the Emperor shall find as great a Fire burning in his Bosom, as he dares wrap the poor Christians in, to light him to his Lusts.

Before and in the acting of Sin we will hear nothing; but afterwards Con∣science will send forth a shrill and a sharp Voyce which shall be heard all the Soul over, as was that of Reuben to his Bre∣th'ren, did not I warn you, saying Sin not a∣gainst the Child, &c.

It's as proper for Sin to raise Terrors in the the Soul, as for rotten Flesh or Wood to breed Worms. That worm which never dieth is bred here in the froth of filthy Lusts, and flagitious Cour∣ses, and it lyes grubbing and gnawing upon Mens inwards many times, in the Ruff of all their jollity. This made Saul to call for his Musick, Belshazzar for his carousing Cups, Cain for his Workmen to build him a City; and others for o∣ther of the Devils Anodines to put by the Pangs of their wounded Spirits, and throbbing Consciences.

One small drop of an evil Conscience will trouble a whole Sea of outward Comforts and Contentments; A conflu∣ence whereof would no more ease a wounded Conscience, than a Silken Stoking will do a broken Legg.

As a little water in a Leaden Vessel is heavy: So is a little trouble in an e∣vil Conscience.

An evil Conscience is a burden impor∣table, able to quail the Courage, and crush the Shoulders of the strongest Hercules, of the mightiest man upon Earth: Hence Job preferred, and Judas chose strangling before it. Daniel chose

rather to be cast to the Lyons, than to carry a Lyon about with him in his Bo∣some an, enraged Conscience. The pri∣mitive Christians also used to cry out, Ad leones potius quam ad Lenones abjicia∣mur: Let us rather be cast to the Lyons than to be thrust into Brothel-houses.

What good is there in a Chest full of Goods, when the Conscience is empty of goodness? such an one is like unto Naaman, a Rich man, but a Leper. For excellent Parts and Gifts, without a good Conscience are but as so many sweet Flowers upon a Dead man wrapped up in fair Linnen: Or like to sounding Brass, or a tinkling Cymbal.

Conscience is God's greatest Officer and Vice-gerent in Man, set by him to be, as it were thy Angel keeper, Moni∣tor, Remembrancer, King, Prophet, Witness, Examiner, Judge, yea, thy lower Heaven. If thou slightest and wrongest it, it will be an Adversary unto thee, and an informer against thee, an Ac∣cuser, Witness, Judg, Jailor, Tormen∣ter, a Worm, Wrack, Dungeon unto thee; yea, thy upper Hell.

An evil Conscience makes the Wicked fly when none pursues, Prov. 28. 1. Such

a fearful Fugitive was bloody Cain, such were those cursed Canaanites (Jos. 24. 12.) that were chased by Gods Hornets among them, that is, by the Blood∣hounds of their own Consciences. Such were those Syrians, who, struck with a Pannick fear, fled for their Lives, and left their rich Camp for a Booty to the Hunger-starved Israelites, 2 Kin. 7. 7. &c. The shadows of the Mountains seemed to be armed men to guilty Gaal, Judg. 9. 36. The Burgundians, when ready to joyn Battel with their Enemies, thought that long Thistles were Spears.

He that is delivered up to a seared Conscience, to a dead and dedolent Di∣sposition, is in a manner in a desperate condition. He heaps up wrath against the Day of Wrath, &c. Rom. 2. 5. this made a reverend Man say, I had rather be in Hell with a sensible Conscience, than on Earth with a reprobate Mind.

Plutarch thought that the very Life of a vicious and a wicked man, was pu∣nishment enough for him without either Gods or mans revenging hand. For (saith he) if they examine their Lives, they find themselves empty of Grace and Goodness, destitute of Hope, loaden

with Fear, Sadness, uncheerfulness, and of Suspicion of what will follow after. Their lives therefore are worse than the life of a Dog: For a Dog lives without mental sufferings, and dyes, and there is an end of him: But this wicked man is always upon the Rack whilst he lives, being perpetually tormented with the lashes of an Evil and accusing Conscience, which is worse than Death.

As the Crocodile incautiously sleep∣ing with his Mouth open, receives into his Belly the Ichneumon, or Indian-Rat, which causes that he is never at quiet, his entrails never being free from gnaw∣ings and Pain. One while he plunges into the water, and anon runs again to the Land: No place will afford him case till Death hinders his Motion: So it is with such as are tormented with the Worm of Conscience; As we see in Ne∣ro, when he had murthered his Mother, and his Wives. And in Otho the Empe∣ror, when he had slain Galba, and Piso, In Herod, when he had caused his Wife Mariamne to be put to Death. And in our King Richard the third, when he had slain his two innocent Nephews in the Tower. In Spira; Latomus, and

many others: all which were so gnaw∣ed and grub'd with this Worm that they could never be at rest, till, being utterly tired with continual Vexation of Spirit, they either desperately flew themselves, or were dreadfully dispatched by others.

In thy Commission of evil, fear no man so much as thy self; another is but one Witness, but they Conscience is a Thousand. Another thou may'st avoid, but thy Conscience thou canst not. Wick∣edness is its own Punishment.

No man is able to stand before a guilty Conscience. The Conscience awaken'd is like a Bear enraged; It tears a man in pie∣ces: It falls upon him like some mighty Tower, and crushes him to Powder. It is like a Gouty joynt, so sore and Painful, that it cannot endure it self; as Bernard speaks. How was David wounded, his Bones bruised by it, &c. Psal. 32. 3. &c? How many have we seen to lye Panting and Groaning under the wounds of Con∣science? Oh what Horrors, Fears, ap∣prehensions have the Tongues and Fa∣ces of some of God's own Children im∣plied to standers by! And if their Ago∣nies have been such who have been but in part wounded, and withal, secretly

sustained, what then must the Case of the wicked needs be, when his Con∣science falls with a full weight upon him, and there is no supporting? Prov. 18. 14. A wounded Spirit who can bear? The Gout, Stone, and some other Diseases are in themselves almost insufferable: Yet the Spirit of a man, sustained with hope and strengthened by God may somewhat tug with them: But when the Spirit which sustains all, is it self wound∣ed; when God, that other where supports, becomes an Enemy, who can bear it? For

Here is not a Creature to a Creature, Weakness to weakness, but a finite Crea∣ture must encounter with an infinite Power; Weakness must fight with Strength; Man with God. Alass! when the Heavens fall upon a poor Worm, must he not needs down? when Judas shall have the Earth against him, and Hell against him, and Heaven against him, and himself against himself; must he not needs shrink, and fall?

Oh! How miserable is the condition of every impenitent Sinner! Poor wretch, he goes on in a sinful course and fears no harm. His Conscience

sleeps, and he hopes it will never awake: But when he hath long pursued his Con∣science, his Conscience will at last pursue him; and after a long silence it will at last speak, and Ring him such peal as will make him at his Wits end. Sometimes in this Life a spark of Hell falls upon his Soul, and then where is he? Can he quench this flame with the purest Wines? Shake of these fits with a peal of Laughter? Can he out-ride the shriches of his Conscience as he follow's his Games? Can he drown that noise with his cryes, and Hubbubs? Can he forget those gripings in his busiest Tales, and relations of News? Or can he leave his Conscience behind him in any place?

No, no, his Conscience is his constant Companion, and cryes upon him in the Night sleeping, in the Day walking; In his greatest Mirth; In his busiest Sports and Pastimes: Nay, his Heart is now employed about another business: His desires are full of Solitariness; His Thoughts as black as Hell it self. The Devil (saith he) what Creature is he? My flesh trembles at the thoughts of him, yet would I might see him. Hell (thinks he) what place is that? Sith

thither I must, would I knew the worst. These, these be the thoughts of a de∣sperate Heart, and of a throbbing Con∣science. Witness Judas! He comes to the Priests, and looks upon them, but they cannot ease him. He takes his Mo∣ney and looks upon that, but it cannot help him. He walks forth and looks upon the Light, and is weary of that. He pass∣eth by men, he hath nothing to say; He is best alone, nay, not alone; If there be any hope it is in Hell; If any Com∣fort it is among the Devils; thither he will go to seek it. Oh misery! Oh Death! Oh Hell! when a man must go to Hell for ease, to the damned Spirits for Com∣fort!

A guilty Conscience as it will prove the most inmost, so the utmost Enemy, and that,

First, unavoidable: Do what thou canst, thou canst not shake it off: It lyes with thee; it sleeps with thee; it Rides with thee; it wakes with thee; it walks with thee, in every place, beyond all times; when thou goest it goes; when thou flyest it runs; still it cries and raises the Country against thee. It meets thee in the dark and makes the leap: It meets

thee in the Day, and makes the quake: It meets thee in thy Dreams and makes thee start: It meets thee in every Cor∣ner and makes thee think every Bush to be a man, every man a Devil, every Devil a messenger to carry thee quick to Hell?

Thou com'st to thy Chamber, there thy Conscience frights the: Thou com'st to the Field there it turns thee: Thou turnest again, and their it Crosses the way upon thee: Thou turn'st it turns: Thou cryest it cries: thou darest not call, if thou doest Conscience fears no Com∣pany.

Secondly, Unsufferable: An evil Con∣science strips one of all Comfort at once: If a sick Stomach will make one a weary of all Chairs, Beds, Meats, Drinks, Friends, All: Oh what will a sick Con∣science do!

Thirdly, It puts one to intollerable Pains. It racks the Memory and makes it run back twenty years, as we see in Jo∣seph's Brethren; and Aristocrates in Plu∣tarch. Yea, it twinges for Sins in youth as Job complain's. It racks the under∣standing, and carries it forward beyond the Grave, and makes it feel the very bittterness of Death and Hell before it

sees them: It racks the Phantasie and makes it see Ghosts in men, Lyons in Children, as it's storied of some: It trou∣bles the Eye, and makes a murthering Theodorick see the Face of a Man in the mouth of a Fish: It troubles the Ear, and makes a Bessus hear the cry of Mur∣ther in the chattering of Birds: It racks all the Senses quite out of joynt; it makes a Sanders to run over the Irish Mountains quite out of his Wits till he perish of hunger. In brief, it so oppresses that it causeth the sweating Soul to cry with David, Oh my Bones are bro∣ken! And with Moses, who know's the power of his Wrath? And to joyn with Solo∣man, a wounded Spirit who can bear? what Man? what Angel? Who under Christ? Nay, this stroke upon the Soul, (sepe∣rated from all Sin) drew from the Lord of Life, those sad cryes, My God my God why hast thou forsaken me? That which a Thousand taunts, ten Thousand racks could not have done, this one a∣lone apprehended and felt, wrested from him. And shall such a thing as this, so near, so great a Neighbour be offend∣ed?

Be we then of St. Paul's mind: Set

Conscience at an high Price: Consider what it will be worth in the Day of trou∣ble, of Death, of Judgment, and resolve to begg, starve, burn, dye a Thousand deaths to save Consciences life.

As a good Conscience (next to God its Master) is our best Friend in the World; so Conscience offended is our forest Enemy. The greatest Friends are bitterest Foes when divided. No Wars to Civil Wars, to domesti∣cal Wars. The nearer the worse; and therefore the Conscience (being nearest) if it become an Enemy, is the heaviest of all others. For

First, It's an unavoidable Enemy, o∣ther Enemies may be kept off with strength, or put off with skill; but so cannot Conscience; No Barrs, no Bolts, no Bulwarks can keep that from thy Table, or Bed. Dan. 5. 5. Belshazzar may sooner keep out ten Thousand Me∣des and Persians, than one Conscience: That will pass through all his Guards and Officers to his presence, and in the Face of his Nobles and Concubines, arrest him, and shake him in despight of his securi∣ty. Nor will this Officer be bob'd with a bundle of Distinctions, and Evasions.

When God sets it a work, it marches fu∣riously (like Jehu) and will take thee up with his answer; What Peace so long as thy Whoredoms and sins remain? As there is no Respondent like Conscience, so there is no Objector like to that. A man may make a shift with a wrangling Sophister, yea, with the Devil himself, better than with his Conscience. For no Devil knows that by me which I do by my self. And the Conscience shall have the hear∣ing when the Devil shall not. For Con∣science is the Kings Solicitor, and speaks for the great King.

Secondly, This Enemy is unsufferable. It strips us at one stroke of all other Comforts; a sick Stomach makes that meat which before much pleased, now to encrease the Disease: So doth a sick Conscience: It takes away the relish of all natural Comforts, and of all spi∣ritual Exercises, and Ordinances, and makes a man a burden and terror to him∣self.

It fills one full of Horrors and unhap∣piness; the Violentest diseases may be born; but when the Pillers are shaken, when that which bears up all is wounded: when the Heavens fight against a man,

and a poor Creature must wrestle against infinite justice and power, Oh how hard a thing is this! The wrath of a King is terrible, and the rage of Seas, of Fire, of Lyons; but still here is Creature against Creature, Weak to Weak; but who knows the power of Gods anger? Who can stand before that consuming Fire? Not man: Not mountains: Not Angels. The ter∣rors of God and anguish of Spirit cast's the Devil himself into a frenzy and makes him mad.

As those parts of the Nail next to the flesh, at first are softer than the rest, but after a while they grow into that hardness which is in the remoter parts: So the Consciences of all men have those seeds of insensibility in them, which makes them at last deaf to every Charm, and secure against all the thundering Judgments which are denounced against them.

As the operation of the Sun is always strongest there where it is not at all seen; to Wit, in the Bowels of the Earth. So the judgments of God do oft lye heaviest there where they are least per∣ceived, to Wit in an hard Heart, and seared Conscience.

When men go about to extinguish and darken the light of direction which God hath put into their Hearts and Consci∣ences to guide their paths by, he puts out their light of Comfort, and leaves them to Darkness and Sorrow.

Other afflictions are but the taking some stars of Comfort out of the Firma∣ment, when others are left still to shine there: But when God's countenance is hid from the Soul, the Sun it self (the fountain of Light) is darkned to such, and so a general Darkness befalls them.

A light Load upon a raw Shoulder is very grievous: So is a little outward grief to a wounded Conscience,

Every fowl that hath a beautiful Fea∣ther hath not the sweetest Flesh: Nor doth every Tree that beareth a goodly Leaf, bring good Fruit. Glass gives a clearer sound than Silver, and many things glister besides Gold: The wick∣ed man's jollity is but the Hypocrisie of mirth; It may wet the Mouth but can∣not warm the Heart: Smooth the Brow, but not fill the Breast. In the midst of his greatest mirth he hath many a secret gripe in his Conscience, and little knows the World where his shooe pinches him.

As Jezabel (no doubt) had a cold Heart under a painted Face. So many a mans Heart akes, and quakes within him, when yet his Face counterfeits a smile.

We have a cloud of Witnesses, Pro∣phets, Apostles, Martyrs who would hazard themselves upon the angry Seas, Lyons, Flames, rather than upon a dis∣pleased Conscience.

Collected out of the Works of B. Reynolds, Dr. Harris; and Dr. Stoughton, by S. C.

Some choice Sentences, and Sayings concerning the Blessings, and Bene∣fits which accompany a pure, peacea∣ble and good Conscience.

COnscience is a Prime faculty of the reasonable Soul, there set to give notice of its spiritual Estate, in what Terms it stands with God.

Conscience (saith St. Austin) is like a Wife; the best of Comforts if good, the worst of naughts if bad.

Deal friendly with Conscience, and, next to God, it will prove thy best friend in the World.

First, Thy truest Friend that will ne∣ver flatter thee, but make thee know thy self.

Secondly, The surest Friend, that will never start from thee: It wll Ride with thee; It will lye with thee; sleep with thee; Wake with thee; It will Walk with thee; Be with thee in every place, beyond all times.

Thirdly, The sweetest Friend in the World. If natural cheerfulness be so good an House-keeper to a good man

that it Feasts him daily (as Solomon saith) Oh then what will be the Ban∣quets of a Conscience sanctified, purifi∣ed, and pacified! What joys those that will carry a man above ground, and make him forget the best of Natures Comforts! what Comforts those that will make him sing under the Whip, in the Stocks, at the Stake in despite of the Fire! Oh what the strength of Con∣science that can sooner tyre the Tyrant than the Martyr! And can carry weak Strength (as weak as Water, as it were) in Triumph through a World of Bonds, Rods, Swords, Racks, Wheels, Flames, Strapadoes, and whatsoever else is most terrible! These joys are impregnable, and unspeakable indeed. This Peace is un∣conceivable, passes all understanding. This Friend is unmatchable. Let not such an one so true, so fast, so good, be slighted, or offended.

Therefore let us be of St. Paul's mind; set Conscience at an high Price: Consi∣der what it will be worth in a day of Trouble, of Death, of Judgment: Weigh what the Price of Conscience would be at in Hell if men might buy their Peace, and Rate it accordingly.

Look how chary a proud Woman is of her Beauty, a Wise-man of his Eye, a Weak man of his Stomach: So, and much more than so should a Christian be care∣ful of his Conscience: Of his Heart, Prov. 4. 23. Keep thy Heart with all di∣ligence, &c. Pet. 23. 1. I have lived in all good Conscience before God, until this day: Heb. 13. 18. We trust we have a good Con∣science in all things, willing to live honestly.

Give Conscience content and rest, and it will pay thee an Hundred-fold. It will round thee in the Ear and say, this is well however it be taken, and therefore be not discouraged: This is naught however applauded and Painted: 'Tis stark staring naught; 'Tis Pride, Hypocrisie, therefore amend it.

Other Friends go and come, and stand afar off, now at hand, now I know not where; But Conscience is no starter. 'Tis never from our sides, out of our Bosoms.

A pacified Conscience, what a Blessing is that? What joys be those, which will carry a man out of the Earth, and make him say; Tho I have Wife, Children, Friends, Wealth, House, Health, Ease, Honour, &c. after mine own Hearts de∣sire,

yet these are nothing to my Com∣fort and Contentment within? Oh Con∣science! Thou hast a special gift in Com∣forting, that canst make the Patient laugh and rejoyce when the Spectators weep and mourn, and canst carry frail Flesh singing and rejoycing thorough a World of Miseries: These joys be strong indeed, and pass mans understanding, Phil. 4. 7.

Other Friends love not to come to a Sick-mans Bed-side; Or if they do, they cannot abide to hear his groaning, to see a Dead man; At the most, they can but follow him to the Grave: But Con∣science will make a mans Bed in his sick∣ness, and cause him to lye the softer: It will stand by him when he groans, and Comfort him: It will hearten him against Death when it's coming, and say, thy Redeemer lives: It will whisper to him when departing, and say, Thy Warfare is accomplished: It will lodge the Body in the Grave as in a Bed; accompany the Soul into Heaven, and enable it to look God in the Face without any terror. So fast a Friend is this, that when Riches, Husband, Parents, Friends, Breath, Life; Nay, when Patience, Hope, Faith have

left us in some measure, this will not leave us.

That's the best Glass which shews the smallest spots: The brightest Light that shews the least Motes: The finest Flesh that is sensible of the least pricking: So that Conscience that is sensible of the least Sin or failing, is the Perfection of Christianity, whereunto we should all endeavour to attain.

If you lay an heavy burden upon a sound Shoulder, it goes away with it well enough: So if the Soul and Conscience be sound, and God enable a man to bear it, Diseases, Imprisonment, Disgrace &c, are easily born.

As the cleerest Blood makes the best Spirits: So doth a good Life the quiet∣est Conscience. The purest air breeds the greatest agility, and the purest Life the fairest Hope.

A natural Conscience shews only the danger of Sin; and so makes a man fear it; But a spiritual Conscience shews the filthiness and pollution of Sin, and so makes a man hate it.

A good Conscience appears in the Countenance, and looks merrily out at the Windows of the Eyes. But this is

not till Faith hath healed the Consci∣ence. This made Stephen to look like an Angel, Act. 6. 15. and the Apostles to rejoyce in their sufferings, Act. 5. 41. This is Praemium ante praemium, even Heaven afore-hand: some Clusters of Grapes of that Celestial Canaan.

A good Conscience will not only stand under the greatest pressures, as we see in St. Paul, 2 Cor. 1. 9. 12. We had the Sen∣tence of Death in our selves, that we should not trust in our selves, but in God which raiseth the Dead. For our rejoycing is this, the Testi∣mony of our Conscience, that in simplicity and Godly sincerity, not with fleshly Wisdom, but by the Grace of God, we have had our Conversation in the World. But goes as merrily to Dye, in a good cause, as ever he did to Dine, as we see in divers of the Martyrs. Be the Air cleer or Clou∣dy, he enjoys a continual serenity, and sits always at the blessed Feast, whereat the Angels are continually the blessed Cooks and Butlers (as Luther phraseth it) and the three Persons of the Trinity are gladsome Guests.

A good Conscience is a full Feast, a lasting Feast, not for a day, as was Nabal's: Nor for seven dayes, as was

that of Sampson: No nor for ninescore dayes, as was of that Ahasherus: But a durable Feast without intermission of so∣lace, or interruption of Society. Vis ergo (O Homo) semper epulari? Vis nunquam tristis esse (saith Bernard) Bene vive. Would'st thou never be sad? Would'st thou turn thy whole Life into a merry Festival? Get and keep a good Consci∣ence.

Prov. 17. 22. A merry Heart doth good like a Medicine. All true mirth is from the peace of Conscience: When Faith hath healed the Conscience, there is a Sabbath of rest, and blessed tranquillity lodged in the Soul, and then the Body also is vigorous for the most part, and in good plight and healthful.

Eccles. 9. 7. &c. Go thy way (saith Solomon there to one that hath a good Conscience) Eat thy Bread with joy, and drink thy Wine with a merry Heart—Let thy Garments be always White, and let thy Head lack no Oyntment, &c. That is, be merry at thy Meals, light-some in thy Cloaths, painful and cheerful in thy Calling, &c. all which do much further Health. Such shall renew their strength: They shall mount up with wings as Eagles:

They shall run and not be Weary: And they shall walk and not Faint, Isa. 40. 31.

Let a man be sound within, and at Peace with his own Conscience, and he will be able bravely to bear up under un∣speakable Pressures, as did St. Paul, 2 Cor. 1. 9. 12. as an old beaten Porter to the Cross: Maluit toller are quàm deplo∣rare: His stroak was heavier than his groaning, Job 23. 2.

Conscience is frequently in Scripture called the Spirit of a Man, as being plant∣ed by God in every part of the reasona∣ble Soul, where she produceth, occasion∣ally, several Operations, as being the Souls School-Master, Monitor, and do∣mestical Preacher: God's spy, and Man's Over-seer: The principal Commander, and chief Controuler of all his Desires, and doings.

Conscience is a most Celestial gift▪ It is so of God and in Man, that it is a kind of middle thing between God and Man; less than God, and yet above man▪ It may be called our God, in the sense that Moses was called Pharaoh's God, having Power to controul and avenge our diso∣bedience with greater plagues than ever Moses brought upon Egypt.

Many seek for knowledge, few care for Conscience; yet is Conscience got with more ease, and kept with more advantage than all our Science.

Keep Conscience pure, and it will keep thee in Peace. Let men, the World, and the Devils do their worst, they cannot hurt him that hath a good Conscience, saith Bernard.

A good Conscience is the Paradise that God walks in, the Throne that Christ sits upon; the Temple that the holy Spi∣rit dwels in; the Golden-pot wherein is kept the hidden Manna, &c.

Conscience is the Book of Books; the ancientest piece of Scripture in the world. The first Tables of God's own hewing, and Hand-writing in the Heart of Man, for whose sake all other Books since, yea, the Scripture it self, was after∣wards written on purpose to Comment upon it. This is the Book that every man should be well versed in. To study other Books will make thee a Schollar, but to study this will make thee a Christi∣an.

Peace of Conscience is worth our ut∣most endeavour: It will make a man sleep without a Pillow, yea, without a

Bed. Hence it was that Jacob took such good rest upon a Stone: That Peter (loa∣den with Iron Chains) could sleep so sweetly tho (for ought he knew) he was to dye the next day: That Mr Philpot and his fellow Prisoners could rouse as merrily in the Straw, in the B B of London's Colehouse, as if they had been upon Down Beds in a Pallace. It is a Feast with any Food tho never so course and slender. It made those bless∣ed Martyrs in the Reign of Severus the Emperor (of whom Eusebius writes) that after long and hard imprisonment, being released for a time, they appear∣ed to the People as those that came è My∣rothecia non Ergastulo; rather out of Shops from among sweet Oyntments▪ than out of filthy Prisons. They were brought forth (saith he) rejoycing in their Torments, and carrying in their Countenances a certain Divine aspect This inward peace of Conscience made the Prophet Isay cheerfully to submit himself to the Saw: Jeremiah to be sto∣ned: Paul to the Sword: Peter to the Cross: Lawrence to the Grid-iron, &c.

Prov. 28. 1.—The righteous is bold as a Lyon. Conscintia pura semper secu∣ra.

A good Conscience hath a secure Confidence, and he that hath it, sits (Noah-like) mediis tranquillus in undis: Quiet in the greatest Combustions: Freed, if not from the common De∣struction, yet from the common Di∣straction. For he knows whom he hath trusted, and is sure that neither Life nor Dèath, nor things Present, nor things to come, can ever sunder him from God's love in Christ, Rom. 8. 38, 39.

Tho Saul could not be merry without a Fidler: Ahab without Naboth's Vine∣yard: Nor Haman without Mordecai's curtesie: Yet he that hath a good Con∣science can be merry without all these: Yea, as the Lilly is fresh, beautiful, and looks pleasantly tho among Thorns: So can such an one exult in the midst of troubles. St. Paul (tho no man out of Hell ever suffered more then he) yet did he not only Glory in Tribulations, but O∣ver-abounded exceedingly with joy, 2 Cor. 7. 4.

There are four quiet Consciences, and never a one of them good.

First, The ignorant Conscience, which (with the blind Man) swallows many a Fly, and know's it not, Ephe. 4. 18, 19.

Secondly, The Conscience that was ne∣ver yet well awakened: The sleeping Conscience: But Sin lyes at the Door. His Bones are full of the Sin of his youth, which shall lye down with him in the Dust, Job 20. 11. This is worse than a troubled Con∣science. Here the strong Man armed keepeth possession, and therefore all things are at Peace, Luke 11. 21.

Thirdly, The deluded Conscience, that Dreams of nothing but Visions of Peace, Lam. 2. 14. being deluded by Satan and his Instruments, as Ahab was by his false Prophets, 1 Kin. 22. 21, 22. Most men are in this condition, Zech. 1. 11.—Behold, all the Earth sits still, and is at rest, Zeph. 1. 11.—I will punish the men that are setled on their Lees, &c. These dye like Lambs and are accounted hap∣py, Jer. 51. 40.

Fourthly, The obdurate Conscience. These Treasure up wrath against the day of Wrath, Rom. 2. 5. Job 36. 13. There is no greater a Plague than such a Con∣science.

David, before he was smitten, either by God's hand, or by the Prophet's re∣proof, his own sanctified Conscience did the Office of a faithful Monitor, and

houshold Chaplain; For his Heart pre∣sently mis-gave him, 1 Chron. 21. 8. 2 Sam. 24 10. Bee-Masters tell us that those are the best Hives that make the greatest noise: Sure it is, that that is the best Conscience that suffers not a man to sleep in Sin. David's heart smote him for numbring the People; It was for his own, for a small, for a secret Sin; For failing in the manner only; For he knew that a man might as well dye of an in ward bleeding, as of an outward Wound. The good Soul is often afflict∣ed for it's failings in those Duties which others applaud and extoll.

A good and a peaceable Conscience (saith Bernard) est lectus Animae. The Bed on which the Soul takes sweet repose.

Behold the Considence of a good Con∣science towards God, 1 Pet. 3. 21. when it is parling with God by Prayer, and bold intercession! It dares plead with God as Jeremy did, Righteous art thou, O Lord, when I plead with thee: Yet let me talk with thee of thy Judgments, &c. Jer. 12. 1. And interrogates as St. Paul, Rom. 8. 33, 34, 35. Who shall lay any thing to the charge of Gods Elect? It is God that justifies: Who is he that Condemns, &c?

And expostulates with God as David often did. When God seems to be a∣sleep he will awaken him: When to de∣lay he will quicken him: When to have lost his wonted kindness, he will find it for him.

In pure Water the Face may be seen, not so in muddy: So in a pure Consci∣ence Gods Face may be seen, and no where else in the Earth.

As Faith makes the Conscience good before God, so Purity makes it good be∣fore men.

The unlearned man with a good Con∣science (saith St. Austin) will go to Heaven, when thou with all thy Learning shalt be cast into Hell. Surgunt indocti & rapiunt Regnum Coelorum, &c.

Faith looks to Promises; Fear to threats; Hope to futures; Obedience to Duties; Repentance to Sins, &c. But Conscience looks to all.

A good Conscience will stand a Man instead when he appears before the great Tribunal of God, where Courage dares not shew it's Face; nor Eloquence open it's Mouth; nor Majesty hath any respect; nor Greatness hath any favour; where Money bears no Mastery (as that Mar∣tyr

said) To be feasted with the Fruits of a good Conscience is Angels food, and some of the Sweet-meats of Heaven, as a tormenting Conscience is one of the greatest miseries of Hell.

No man can attain to a good Consci∣ence, but by a careful and diligent keep∣ing of his Heart, saith Bernard. A good Conscience hath ever one Eye upon God, to observe his Precepts, and the other up to God, by Prayer to begg his di∣rection, and Assistance.

Every man would willingly live and dye Comfortably. No way so to do but by laying up a Foundation of Comfort in an holy Conversation: A wicked Man would gladly forget himself, and run away from himself: He cannot look backward, or inward to himself, without guilt and Horror: It was there∣fore good Counsel of an old Rabbi, Ne sis impius coram te ipso: Be not wicked in thine own sight: Learn to reverence thy Conscience. No such good Compani∣on as a good Conscience: A man may then dare to be acquainted with himself, as some men have written the History of their own Lives. A Leper cares not much for a Looking-Glass, because he shall see

by it nothing but his own Deformity. A Bank-rupt cannot abide to cast up his account, because he shall find himself worse than nothing: But he that leads a holy Life is like to a man who hath Tra∣velled over a beautiful Valley, and being on the top of the Hill, turns about with delight to take a View of it again.

A good Conscience will be a Noah's Ark to save us from perishing with the World: A Zoar to shelter us from Wrath to come. It will be a Simon to help us to bear our Crosses. His Mot∣to is, Miser sit qui miser esse potest: Let who will be miserable, he cannot.

To get, and keep a good Conscience, we must dislodg two home-bred Inn∣mates:

1. Carnal delights. Rest not in these; in Wealth; in Men: Rely not on Wines, Meats, Musick, Pleasures, Company &c. These will deceive in times of Di∣stress. Besides, Nature soon putrifies and turns to Corruption, and so proves baneful.

2. Take heed of sinful Lusts: These War against the Peace and Comfort of the Soul, 2 Pet. 2. 12. Yea, they are so far from Comforting that they oppress.

The end of such Mirth is heaviness of Spi∣rit, Sorrow, Fear, Anguish, Tribula∣tion, and Woe upon every Soul, that wallow's in such sensual Sins. Conceive therefore of Sin (yea of every Sin) as of a Disease, a Wound, an Enemy to Peace, and Complain and strive against it. Still walk in the Light, and keep thy self in God's presence, so Peace shall be upon thee, and thy Spirit shall be held up in cheerfulness.

Oh the power of Conscience! As it makes an happy Estate miserable if bad: So a miserable Condition blessed if Good. As will fully appear in this rare Example.

Anno Christi, 1555. There was one Algerius, a Student in Padua, a young man of excellent Learning, who, having at∣tained to the Knowledge of the Truth, ceased not by Instruction and Example to teach it to others; for which, being accused to the Pope, by his command he was cast into Prison, where he lay long, and during that time he wrote a most af∣fectionate Letter to the distressed Saints, wherein, among many others sweet ex∣pressions, he thus writeth: I cannot but Communicate unto you some Portion of my

delectations, and joys which I feel and find: Who would believe that in this dark Dunge∣on I should find a Paradise of Pleasure? For in this place of Sorrow and Death dwells Tranquillity, and hope of Life: In an in∣fernal Cave I have joy of Soul: I have found Honey in the entrails of a Lyon: Where others weep I rejoyce: Where others tremble I have strength and boldness, &c. All these things the sweet hand of the Lord doth minister unto me: He doth Comfort me, and fills me with gladness: He drives away all Sorrow, and strengthens, encou∣rages, heals, refreshes, and advanceth me, &c.

Collected out of the Works of B P. Reynolds, Dr. Harris, Dr. Stough∣ton, &c. by S. C.

About CHARITY.

THe Emblem of Charity is a naked Child giving Honey to a Bee with∣out wings. Naked because excuseless and simple; a Child, because tender and growing: Giving Honey, because Ho∣ney is pleasant and Comfortable: To a Bee, because a Bee is Painful and deser∣ving: Without wings, because helpless and wanting. If thou deniest unto such thou killest a Bee: If thou givest to o∣ther than such, thou preservest a Drone.

Not to give to the Poor is to take from him: Not to feed the Hungry, if thou hast it, is to the utmost of thy Power to kill him. That therefore thou may'st avoid both Sacriledg and Mur∣ther, be Charitable.

Be not too cautious in discerning the fit Objects of thy Charity, lest a Person perish through thy discretion. What thou givest to mistaken want, shall re∣turn a Blessing to thy deceived Heart. 'Tis better in relieving idleness to commit an accidental Evil, than in neglecting mi∣sery

to omit an Essential good. Better two Drones be preserved, than one Bee perish.

God takes particular notice; and books down every Act and work of Mer∣cy that is done to his People, even to a little Cake of Bread, 1 Kin. 17. 30. And to a Cup of cold Water, Mat. 10. 42. Water that is a cheap thing. Cold wa∣ter; no matter either of cost or Pains. Even this shall be rewarded.

Christ comes in his Flesh to you, when Poor Christians come to you: He pre∣sents a pale Face, a thin Cheek: He pre∣sents a bare Arm or Leg to you. Will you not do something to support Christ? And to cloth Christ in his Members? Shall the Bones of Christ stare, and stand out? Shall the naked Flesh, and skin of Christ pine away for want of succour?

Christians that come to you are your own Flesh, Isa. 58. 7. And shall the Head do nothing for the Foot? And shall the Hand and Eyes do nothing for the Leg? What! Not for it's own Flesh? And for those that be of the same Body?

Give cheerfully, and bless God that you have an Estate to give; and bless God that you have an opportunity to

give, and an Heart to give: and that hereby you make God a sharer in your Wealth and Plenty, and your selves sha∣rers in his Blessedness. Therefore bless your self; bless your Houses; bless your Estates: For it's a Blesseder thing to give than to receive, Act. 20. 35.

As Husband-men cast some of their Corn back into a fruitful Soil, where∣by (in due time) they reap with advan∣tage: So should we do with our World∣ly blessings: Sow them in the Bowels, and upon the Backs of the poor Members of Christ, and in the day of Harvest we shall find a great encrease.

Alms in Greek comes from a word that signifies to Pitty, because they should proceed from a merciful and pittiful Heart. And in the Hebrew and Syriack, it's called Righteousness, as being by right due to the Poor.

In works of Charity, our scattering is an encreasing: No spending but a lending: No laying out but a laying up, Prov. 11. 24. There is that scattereth, and yet encreaseth, &c. and Chap 19. 17. He that hath Pitty on the Poor, lendeth unto the Lord: And that which he hath given will he repay him again.

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Bounty is the most compendious way to Plenty: Neither is getting, but giv∣ing the best Thrift. The poor mans Hand is Christ's Treasury, and he that puts therein Foeneratur Domino, lends to the Lord upon Usury; and the Lord binds himself and gives it under his hand, that he will repay him fully and abun∣dantly; mostly in this World; but in∣fallibly in the World to come.

'Thou know'st not (saith Solomon, Eccles. 11. 2.) what Evil shall be upon the Earth: Therefore lay up Lustily, or rather lay out Liberally, and so lay up for a Rainy-day. Thou may'st soon be stript of thy Goods, and as much need other mens Mercy, as they now need thine. Sow therefore whilst thou hast it, that thou may'st reap again in due season. Water, that thou may'st be Watered again, Prov. 11: 25. Lay up for thy self a good Founda∣tion against the time to come, 1 Tim. 6. 18. Part freely with that which thou art not fure to keep, that thou may'st gain that which thou art sure never to lose, Prov. 28, 27. He that giveth to the Poor shall not lack.

As the Sun draws up Vapours into the Air, not to retain them there, but to

return them to the Earth, for the Com∣fort of the Creatures: So those that have attracted to themselves much Ri∣ches, should pour them out plentifully for the relief of the Poor, Eccle. 11. 3.

Rich mens Houses should be God's Store-houses. The righteous Rich man know's it, and therefore he disperseth a∣broad, Psal. 112. 9. His righteousness (and his Riches too) endureth for ever. Whereas the wicked Rich man retaineth his Riches to Rot with him. He feeds upon Earth like the Serpent; and strives (with the Toad) to dye with his mouth full of Earth. The rottenness of his Riches, the Canker of his Cash, the Moth in his Garments shall be a Witness against him (Jam. 5. 1. &c.) He shall surely be arraigned as an arrant Thief: As a cursed Cousener, who having a better thing by him, brings a worse, Mal. 1. 14.

Some there be that make themselves Poor lest they should help the Poor: As Pope Alexander said of himself, That when he was a B B. he was Rich, when a Cardi∣nal, Poor, and when he was a Pope a plain Beggar.

As the Bee is abroad so soon as ever

the Sun breaks forth: So should we be always ready to every good work, Ec∣cles. 11. 6. Sow mercy in the Morning: Sow likewise in the Evening, as the boun∣tiful Macedonians did, 2 Cor. 8. 3. Who to their Power, yea, and beyond their Pow∣er were willing. Sow much, and sow oft of this Fruitful seed, and you shall be sure to reap at your greatest need. God is not unrighteous to forget your Labour of Love, &c. Heb. 6. 10. tho men should prove ungrateful. Haply, you may not Sow and reap on the same Day, as the Widdow of Sarepta did: The seed may lye some while under ground, and not be quickned except it dye; But have pa∣tience a while; Nothing is more cer∣tain than a crop of Comfort to the mer∣ciful.

What a shame is it for Christians that there is no Proportion between their receits from God, and their layings out for God? That those which are Rich in this World should not be Rich in good works? That they lay not by for Pi∣ous, and Charitable uses, according as God hath blessed them; as they are ex∣horted, 1 Cor. 16. 2. But that they should be the richer the harder: Like

Children that have their Mouths full, and both their Hands-full, and yet will part with none, but spill it rather. 'Tis observed of men that grow Fat, that they have so much the less Blood; and so the Fatter that men are in their Estates, the less Blood, Life, and Spirits they have for God.

Mercy should flow from men as Wa∣ter doth from a Fountain; or Light from the Sun, Freely. It should not be wrung from them as Verjuice is from Crabs: Or as distilled Water that is forced out by the heat of the Fire. The love of Christ should constrain us to look out for some of his Receivers (as David did the Posterity of Jonathan) to whom we may shew Mercy for his sake.

In Case of Extraordinary necessity, and exigency, the Poor widdow must part with her little All. The Sareptan must be no niggard of her Oyl tho it be at the bottom. The deep Poverty of the Macedonians must abound to the Ri∣ches of their Liberality, who to their Power, and beyond it too, were willing thereunto, 2 Cor. 8. 2. 3. The Day-la∣bourer must give something out of his gets. The Servant out of his Wages,

Ephe. 4. 28. The ruler must not exact his right, Nehem. 5. 10. Nor the land∣ed man spare to sell that he hath, to give Alms thereof, Luk. 12. 33. As they did, Act. 4. 37.

God lays his solemn Charge upon us to be Rich in good Works. Now if God should charge the Rocks, they would send forth Water: If the stones, they would become Bread: If the Ravens, they would feed Elias: If the Quails, they would victual the Camp: If the Clouds, they would Rain down food for his poor People. And shall we be more Rocky than Rocks? More stony than Stones? More ravenous than Ravens? More sensless than Birds? And more empty than the Clouds?

Provide you Bags that wax not old, saith our blessed Saviour, Luk. 12. 21. That are never the worse for wearing: Trea∣sure in Heaven that faileth not; but the more you take from it, the more you add to it. It will grow in your Hands, as the Loaves did in our Saviour's: As the Oyl did in the Widdows Cruse. As the water doth in a living Spring.

Riches are a meer uncertainty, an ob∣scurity, a fallacy. One while they ap∣pear;

another while they disappear, as Meteors in the Air; As Dive-dappers in the Water: As a Flock of Birds in a Man's field, which he cannot call his own because they sit there; For they betake them to their Wings and fly away. Therefore we should take care; First, To keep them so long as we can: Se∣condly: To use them so well as we can: But neither can we assure Riches, nor use them better, than by bestowing them on the Poor.

Many miserly Muck-worms are like to the Muck-hill, that never doth good till it be carried out. Like the fat Hog that is good for nothing till he comes to the Knife. Like the poor mans Box, that yields no Money till it be broken. Like to Trees that let fall none of their Fruit till they be violently shaken.

'Tis fabled of Midas, that whatsoe∣ver he touched was turned into Gold: Sure it is that whatsoever the hand of Charity touches, tho it be but a Cup of cold Water, it turneth it, not into Gold, but into Heaven.

But Charity is now so fled, that Elias wants his Hostess of Sarepta: Elisha the Sunamite: St. Paul cannot find the Pur∣puriss:

Nor Peter the Tanner. Job we have not: And Obadiah we find not. Captain Cornelius is a black Swan: And good Onesiphorus is not to be heard of, most men have shut up their Bowels, and buried them afore-hand. Their Hearts are hardened, and their Hands are withered.

Of Mouth▪mercy indeed there is good store, as there was in St. Jame's his days: Go and be warmed fed, Clothed: But with what? A fire, a Feast, a Suit of words: But a little hand-full were far better than many of these Mouth-fulls. Were their blessing worth an Half-penny (as the Beggar told the Cardinal they would be advised how they parted with it.

Look how it is with the Moon, the fuller she is of Light the farther she is from the Sun: And as the Sun moveth slowest when he is highest in the Zodiack: So are they usually slowest to give who are highest in their Estates.

1. Charity by the Antients was pictur∣ed like a Child, because the Charitable must be humble, and Courteous like a Child. She was pictured naked, because She seeketh not her own. She looked merrily, God loves a Cheerful giver: Charity was

covered with a Cloud: Alms must be given privately. Charity held a bloody Heart in her right Hand: A good man is merciful; he first pittieth, and then relieveth. Charity offered Honey to a Bee without Wings: that is, Helps such as would, but cannot help themselves.

Unworthy we are doubtless of such an Honour, as to relieve hungry, thirsty, naked Christ in his poor Members. The Macedonians called and counted it a Fa∣vour that they might have their Hand in so good a Work, 2 Cor. 8. 1. David thanked God that of his own he would receive an Offering, 1 Chron. 29. 9.

Men Sow cheerfully upon good ground, and account their Seed better in the Ground than in the Garner. And is not Mercy as sure a Grain as Vanity? Sow therefore plentifully; Sow cheer∣fully, Mich. 6. 8. Love Mercy. God likes not that our Alms should come from us as drops of Blood from our Heart; but like life Honey from the Comb: That we be glad of an opportu∣nity of shewing Mercy, and rather seek than want an Object for it.

The Liberal Soul shall be made Fat, and he that Watereth shall be Watered himself:

His Soul shall-be like a watered Garden, &c. Isa. 58. 8, 9. Of Stephen, King of Hun∣gary; and of Oswald, one of our Saxon Kings, it is storied, that their right Hands after Death never putrified, because they had been much imployed in relieving the Poor and afflicted. Sure it is that their Souls that do it in a right manner, decay not, dye not, wither not, See Prov. 11. 17. Luke 16. 11, 12. &c.

And for the Bodies of such, see the Promise: If thou draw out thy Soul to the Hungry, then shall thy Health spring out speedily, Isa. 58. 8. And if the merciful man be sick, God will make his Bed in all his sicknss: God will stir up the feathers under him: Mercy shall be his Cordi∣al, and his Pillow of sweet repose.

For the good names of such: The Liberal shall have love, and respect with men: A good repute and report both a∣live and Dead; And this is better than precious Oyntments, Eccles. 7. 1. And than Riches, Prov. 22. 1. Whereas the Vile shall not be called Liberal, nor Nabal be called Nadib: The Churl bountiful in Christ's Kingdom, Isa. 32. 5.

For their Estates: The Liberal man deviseth Liberal things, and by Liberal

things he shall stand: A man would think, he should fall rather by being so bounti∣ful: But on the contrary, he takes a right Course to thrive: For getting is not the way to abundance, but giving: The gainfulest Art is Alms-giving, saith St. Chrysostom. Whatsoever we scatter to the Poor, we gather for ourselves; saith an∣other. Riches thus laid out, are laid up: Non pereunt sed parturiunt; said a third. By our Liberality Christ accounts him∣self both gratified and engaged, Prov. 19. 17. God will bless his Stock, and his Store, Deut. 15. 10. His righteousness (and his Riches too) shall endure for e∣ver, Prov. 28. 27. He that gives to the Poor shall not lack.

Lastly: For his Posterity: The righte∣ous is merciful and lendeth, and his Seed is blessed, Psal. 37. 26. Jonathan was paid for his kindness to David in his Son Me∣phibosheth: Jethro, for his love to Moses in the Kenites, 1 Sam. 15. 6. whereas the Children of unmerciful men are threatened, Psal. 109. 12. 16. Eccles 5. 14. For either he leaves it to a Prodi∣gal, that Rides to Hell with Golden Spurs; and Forks it abroad, as fast as the Miser, his Father raked it together:

Or if he be a good Husband, yet usual∣ly he thrives not, but it melts away as Snow before the Sun.

And for the Life to come: Such lay hold upon Eternal Life, which is assured to them whilst they live here, Prov. 14. 21. and 11. 17. Mat. 5. 7. Jam. 2. 13. And enjoyed by them hereafter, Luk. 16. 19. 1. Pet. 1. 7. Mat. 25. 34. &c.

He that denies to give God the inte∣rest of his gifts, by Charity, forfeits the Principal: And he that takes in his worldly Commodities without paying to God his Custom, shall lose the whole.

Of Judg Manwood it is recorded, that his Salary was not more fixed than his Charity. He and the Poor had one Re∣venue; one Quarter-day: Instead of hiding his Face from the Poor, it was his Practice to seek for them, laying out, by Trustees for Pensioners, either hope∣ful, or indigent; whereof he had a Ca∣talogue, which made the best Comment upon that Text, The Liberal man devis∣eth Liberal things. This is the best Con∣veyance that ever Lawyer made; To have and to hold to him and his Heirs for ever.

When thou seest Misery in thy Bro∣ther's Face, let him see mercy in thine

Eye. The more the Oyl of mercy is poured on him by thy Pitty, the more the Oyl in thy Cruse shall be encreased by thy Piety.

Proportion thy Charity to the strength of thine Estate, lest God proportion thine Estate to the weakness of thy Cha∣rity. Let the Lips of the Poor be the Trumpets of thy Gifts, lest in seeking applause thou losest thy reward. No∣thing is more pleasing unto God than an open Hand, and a close Mouth.

Those reprobates spoken of, Mat. 25. 42. robbed not the Saints, but relieved them not. Moab and Amon were Baster∣dized and banished the Sanctuary to the tenth Generation for a meer omission, because they met not God's Israel with Bread and Water in the Wilderness: And Edom is sore threat'ned for not har∣bouring them, in the Prophecy of Oba∣diah.

The Spirits of Wealth distilled in good works, do much Comfort a Man's Conscience.

The Liberal are renowned in the Earth: As Abraham, that free-Hearted House-keeper: Obadiah: Zacheus: Cor∣nelius: Gaius: Onesiphorus: Dorcas, &c.

Artaxerxes Longimanus was wont to say, That he had therefore one Hand longer than another, that he might be readier to give than to receive.

Of Cyrus it's said, that he took more delight and content in giving, than in receiving,

It was a greater trouble to Severus the Emperor to be asked nothing than to give much. When any of his Courti∣ers had not made bold with him in that kind, he would call him, and say, Quid est cur nihil petes? What meanest thou that thou askest me nothing? He is wor∣thily miserable that will not make himself happy by asking.

They who are Divites opibus, must be Divites operibus too. Their Fruit must be plentiful as well as their Estates. There may be a narrow Heart and a star∣ved Charity, where there is a large E∣state, as in Nabal: And there may be a large and bountiful Heart, where there is but a poor and narrow Estate, as in the Poor Widdow, Mat. 12. 43. And in the Corinthians, 2 Cor. 8. 2.

God's mercy to us should be a strong Argument to provoke us to shew mercy to our Brethren. His was to Enemies,

ours is to Brethren: His to Debtors, ours to Fellow-Servants: His of Free-grace to me, mine a just Debt to a Brother, Rom. 13. 8. His for ever to me, mine but for a moment to my Brother: His in Ta∣lents to me, mine but in Pence to my Brother: His in Blood to me, mine but in Bread to my Brother: His mercy en∣riches me, mine leaves my Brother poor still. If I then live by the mercy that I do enjoy, and must be saved by the mer∣cy that I do expect, shall so much mer∣cy shine on me, and none reflect from me upon my poor Brother? Shall all the Waters of Life run from Christ unto me, as those of Jordan into a dead Sea, to be lost and buried there? Wherefore doth the Sun shine, and the Rain fall upon the Earth, but that it may be Fruitful? Christ is the Fountain, Rich men the Conduit, and Poor men the Vessels, which are there and thence supplied.

God gives us all things Richly: The Earth empties into our Coffers her Sil∣ver and her Gold: The Pastures send us in Cattel: The Fields Corn: The Sea Fish: The Air Fowl: One Country sends us in Wine: Another Spices: One Silk, and another Furs: One Delicates,

and another Ornaments. God gives us the light of the Sun; the influences of the Stars; The protection of Angels; The righteousness of his Son; The Graces of his Spirit, and the hope of his Glory; Yea, himself and the All∣sufficiency of his power for our Porti∣on, and shall not all this move us to imi∣tate his Example, in being Rich in good Works? If we do not give, we shall not live. If we do not do good, we shall not receive good. If we do not lay out, we shall not lay up. If we keep our Mo∣ney, we shall perish with our Money. If we return it unto Heaven, we shall be gainers by it.

Wares laid up in a low moist Room, will Rot and corrupt: but those that be laid up in high Lofts will be kept sound and safe: So if we lay up our Treasures only in this World, they will perish and come to nothing; but those which (by Charity) we Treasure up in Heaven, will be ever sure and safe, Mat. 6. 20.

William Warham, A. B. of Canterbury, was so bountiful to the Poor in his Life time, that at his Death he had in all his Treasury but thirty Pieces of Gold, which when he heard of, it pleased him

so well, that he said: It is well; I al∣ways desired to die no Richer.

Philip Melancthon was so bountiful, e∣ven in a mean Estate, that every hour something was given to the Poor at his Door.

The Motto of the good Emperor Ti∣berius Constantius was, Stips Pauperum the-saurus Divitum; The rich man's Trea∣sure is the Poor man's Stock.

Basil the Great in a time of Famine did not only liberally relieve the Poor him∣self: But earnestly exhorted all others, especially the Rich to open their Barns and do the like.

Some of Dr. Harris's Speeches.

COncerning a good Woman under great Temptations and spiritual Desertion, that could find no Comfort after all means used for the obtaining of it, he would often say; that the diffe∣rence was not great, whether Comfort came at Death or an hour after, since Comfort would come assuredly.

In his last Sickness being desired to ad∣mit of Company, he said: I am alone in Company: 'Tis all one to me to be left alone, or to have Friends with me. My work is now to arm my self for Death which assaults me, and I apply my self (as I am able) for that great encounter.

To all that came about him his fre∣quent Counsel was, that above all things they should get Faith: For (said he) 'Tis your Victory, your Peace, your Life, your Crown, and your chief piece of spiritual Armour: Howbeit, get on all the other Pieces, and then go forth in the Lord's might, stand to the Fight, and the issue shall be glorious: Only forget not to

call in the help of your General: Do all from him and under him.

Being asked where his Comfort lay? He answered; in Christ, and in the free Grace of God.

Some telling him that he might have much Comfort in his Labours, &c. He replied; all is nothing without a Savi∣our, without him my best Works would condemn me. Oh! I am ashamed of them, being mixed with so much Sin. Oh! I am an unprofitable Servant; I have not done any thing for God as I ought: Loss of time sits heavy upon my Spirit. Work, work apace: Assure your self that nothing will more trouble you when you come to dye, than that you have done no more for God, who hath done so much for you.

Sometimes he used thus to breath out himself, I never in all my Life saw the worth of a Christ nor tasted the sweetness of God's love in that measure as now I do.

When he was asked, what should be done for him? his Answer was: Do not only pray for me, but praise God for his unspeakable mercy to me; and in par∣ticular, that he hath kept off Satan from me in this day of my Weakness. Oh!

how good is God! Entertain good thoughts of him. However it be with us, we cannot think too well of him, nor too bad of our selves.

A reverend Doctor being to pray with him, asked him, what he would have chiefly remembred? He answered: I praise God, he supports me, and keeps off Satan from me: Beg that I may hold out: I am now in a good way home, even quite spent. I am now at the Shore: I leave you tossing on the Sea. Oh! It's a good time to Dye in.

Another time being asked how he did? He answered: In no great pain (I praise God) only aweary of mine unuseful Life. If God hath no more Service for me to do here, I could be gladly in Hea∣ven, where I shall serve him better; free from Sins and Distractions. I pass from one Death to another, yet I fear none. I praise God I can Live, and I dare Dye. If God hath more Work for me to do here, I am willing to do it, tho my in∣firm Body be very weary.

Being asked whether Sickness, Pain &c. caused him to desire Death? he an∣swered, no: But I now do no good, and I hinder others which might be better

imployed, if I were gone. Why should any desire to Live but to do God service? Now I cease from that, I do not Live.

His usual saying was, that he valued no man for his Gifts, but for Humility under them. Neither should he expect much from any man, were his Parts ne∣ver so great, till he was broken with Afflictions, and Temptations.

His Observation was, that the hum∣blest Preachers converted most Souls, not the choicest Schollars whilst unbro∣ken.

He sometimes said, that it's better to be an Humble Devil than a proud Angel: Which tho a seeming Contradiction, yet hath it much Truth in it.

He often said, that he had rather pour Liquor into his Boots than into his Mouth between Meals.

The Rule, which he gave to his Chil∣dren was this: When you are Youths chuse your own Callings, when you are Men chuse your own Wives, on∣ly take me along with you: It may be an Old man may see further than you.

He used to say, that a Preacher hath three Books to study, First the Bible, Second himself: And thirdly the People.

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That Preaching to his People was but one part of a Pastor's duty. He was to live and dye in them, as well as for, and with them.

His counsel to young Preachers was, that they should rather Preach one Ser∣mon ten times over, than to speak any thing new without Preparation.

Concerning himself he said, that he ne∣ver came off with less Comfort, and worse Content to himself, than when he was in appearance best provided. And he gave this reason for it, Not because he had used such diligence in preparing (for that was his Duty) but because he was then aptest to depend upon him∣self, and to neglect his dependance upon God.

Of the antient Fathers his saying was, that unless it were for their Polemical, and Historical parts, their Writings were more for Devotion and Affection, than for their judgment and understand∣ing.

Concerning the Times wherein he lived, some things lay sadly upon his Spirit. As

1. He complained that the Power of Godliness, and Exercise of Love, and

Self-denial were much abated in these latter Days: And he much bewailed the vast difference both in Garb, and Prac∣tice, between New and Old Professors.

2. That the Indulgence which was shewed to tender Consciences, was much abused to Profaneness, whilst men of no Conscience most pleaded that Liberty of choosing their own Churches and Tea∣chers, when indeed, on the Matter, they abandoned all.

3. That Liberty of prophecying which some pretended to, was abused to meer Licentiousness and Confusion, whilst some would have none, and others all Prophets and Preachers.

4. That in the Universities few could be called constant Students in those times, but the most made a short work of it, and Posted into the Pulpit before they understood their Grounds; So that few were able to encounter with the grow∣ing Errors of those times.

5. That in the Church, men were in their extreams, some pressing nothing but the Law, others Preaching nothing but the Gospel and Christ.

6. He complained of the want of Catechizing, and instructing Youth in

the Principles of Religion, the want of which, he saw by experience, was a great occasion of the Peoples giddiness.

7. But most of all he bewailed the readiness of many to side, and to make Divisions: And himself loved not, ei∣ther to use, or to hear used dividing Names and Titles.

He observed that such as often chang∣ed their Principles, and Faith professed, usually fell from Scepticism to Atheism.

That so much Humility any man had, so much Grace and worth he had, and no more.

That nothing was to be accounted good in or to any man, but that which was his proper Fruit and done by vertue of his Calling, from a Principle of God and for God.

That the best man hath no security from any one Sin or fall, or Temptati∣on, any further, or longer than he is held up by God's hand and Christ's Medi∣ation.

That God doth oftentimes leave us to own Satan's suggestions for our own, be∣cause we do not own God in his holy Motions and breathings.

That it's just with God to deny us the

Comfort of our Graces, when we deny him the Glory of them.

In himself he observed, that what he forgot in the Week-days, would unsea∣sonably press in on the Lord's Day, so that he could (if he durst) contrive more Worldly businesses upon the Lord's Day, than he could dispatch all the week after.

That he found no greater Enemy than Discouragement; which he called, the Child of Pride and unbelief.

He used to say, that some Duties which were oft in mens Mouths as easy, he found very difficult to him. As

1. To deny himself in all his Selfs, was a Work to be learning whilst he lived.

2. To live only by Faith and a bare Promise, without a Pawn, is a great work.

3. To give all to Free-Grace, and to Christ alone, is a mighty Work.

4. To love where we meet with un∣lovingness and Contempt is no easie mat∣ter.

5. To do ones proper Work with∣out some present Pay and Countenance from God and Man, is a hard Task.

6. That it's a far harder work to a∣dopt

other mens▪ Comforts, than their Sorrows, and to hold ones self exalted in anothers Exaltation.

7. That to dye in cold Blood, and to be active in it as an act of Obedience, is the work of a Christian indeed.

In his last Sickness, upon sundry Occasions, he thus vented himself.

It's a hard thing to think ill of our selves, and well of God at the same time.

It's a hard thing for a Child of God to forgive himself some Faults, even when God hath forgiven them.

It's hard to retain holy Thoughts long, and to confine them to another Man's Prayers.

We know but little of Christ's Love till all be perfected, and spread before us in Heaven.

His advice to his Wife was, that if she married again, she should remember her own Observation, which was this; that second Husbands are usually very Uxori∣ous, and second Wives very prevalent: Therefore (said he) take heed that you do no ill Offices by estranging your Hus∣band from his former Children, or Kin∣dred.

For you shall draw upon him a great Sin and judgment, if you kill na∣tural affections towards them.

His advice to his Children; was,

First, For your Souls: Trifle not in the main Point: Your Souls are immor∣tal: You have to deal with an infinite Majesty: You go upon Life and Death, therefore here be serious: Do all to God in a serious manner. When you think of him, speak of him, Pray to him; any way make your addresses to his great and glorious. Majesty, be in good earnest. For have God and have all. More particu∣larly,

Get your pardon in Christ: It is not Impossible to get it assured to you, if you will learn, 1. To deny your selves, 2. To live by Faith, 3. To understand the nature of the new Covenant. Set∣tle your judgments in these Points, and the thing is feasible.

Secondly, Having gotten it, be still adding to your Evidences, and enjoy your present Assurance. Do all to God as to your Father.

Next to this, think how you and I

shall endure the sight, the thought one of another at the last Day, if you ap∣pear in the Old Adam: Much less shall you stand before Christ, unless you shew the Image of Christ, in you; And there∣fore never cease till you be made New Creatures, and study well what that is.

In the last place strive for those Gra∣ces most which concern your Places and Conditions, and make head against those Sins which most threaten you: As 1. He∣reditary sins, 2. Sins of the Times, and Places where you live, 3. Of your Con∣stitutions and Age, 4. Of your Callings.

In short, do not talk and make a noise, to get a Name of forward men, but do the thing. Be constant in secret Du∣ties, and act Religion in your Callings: For it is not a Name, or Notion. 'Tis a frame of Nature, and habit of living by the divine Rule. What it is you will then know when you have it, in Truth first, and in Power next, and not before. Only this for the present; 'Tis that which you must Live and Dye by, that which you must rise and reign by. There∣fore (my Children) Be more than you seem: Do more than you talk of in Point of Religion. Satisfie your own

Consciences in what you do; All men you shall never satisfie; Nay, some will not be satisfied tho they be convinced.

For your Bodies.

To prevent Hereditary Diseases: 1. Disclaim Hereditary Sins, 2. keep Heads clean, Feet warm, and Hearts cheerful, 3. Be frequent in some bodily Exercise, 4. Shun late drinking, or studying, 5. Use light Suppers.

For your Callings.

First, Chuse well, 1. A profitable Calling for the Publick, 2. A full Imploy∣ment, 3. A Calling fit for your parts and means. 'Tis better to be a rich Cobler than a poor Merchant.

Secondly, Use your Calling well, 1. Make it an help, not a snare to your Souls, 2. Be 1. Diligent, 2. Skilful, any honest Calling will honour you, if thus you honour it.

For your Company.

Abandon all infectious, flattering,

Self-serving Companions: When you have once found them false, trust them no more. Sort with such as are able to do, or receive good. Solomon gives you the best Counsel for this, in many places. Read the Proverbs, and remem∣ber him in these, 1. For sake not an Old Friend, 2. Be friendly and faithfull to your Friends, 3. Never trouble or trust Friends unless there be a necessity, 4. Be long in closing with Friends, and loth to lose them upon Experience of them.

For your Marriages.

In Marriages you lay the Foundation of your present Wo or Weal: There∣fore here be not rash: Go not alone: Yet remember what St. Paul saith, 1 Cor. 7. 2. Nevertheless, to avoid Fornication, let every man have his own Wife, &c. First, study whether you have a Calling to marry yea or no, and advise well of that. If none, forbear: If so, advise with Friends before your Affections be engaged. In your choise, aim at, 1. Grace, 2. Good nature, and Education. The best Woman is not ever the best Wife; 3. Good parts of understanding,

Huswifery, &c. As for Portion, be it more or less, be upon Certainties, and trust not Words. And for Parentage, let not the distance be too great lest you despise or be despised. However, be sure that the Person likes not your fan∣cy, but your judgment.

For your Children.

Make it your chiefest Work to make them, First, Godly, 2. Useful. Bestow most of their Portions in their Education: And if Grace make no difference, do you make none in your Affections, Coun∣tenance, Portion; Partiality this way, ends in nothing else but envy, strangness, &c.

For your selves among your selves.

My desire hath been to carry an even hand towards you all, and have labour∣ed to reduce you (as near as I could, all Circumstances considered) to an e∣quality; and therefore my last request and Charge is, that you will live together in an undivided bond of Love. You are many, and if you joyn together as one man, you need not want any thing,

what Counsel, what Comfort, what Money, what Friends may you not help your selves unto, if each will contribute his aid? Wherefore (my dear Children) I pray, I beseech, I command, I adjure you by all the Relations, and dearness that hath ever been betwixt us, that you know one another, Visit (as you may) one another; Comfort, Counsel, Re∣lieve, Succour, Help, admonish one an∣other. Whilst your Mother lives, meet there if it be possible, yearly. When she is Dead pitch upon some other place; if it may be, let it be your elder Bro∣ther's House; and if you cannot meet, yet send to, and hear one from another upon all occasions. And when you have neither Father nor Mother, be so many Fathers and Mothers each to other; So you shall understand the blessing menti∣oned, Psal. 133. 1. Behold, how Good, and how Pleasant it is, for Brethren to dwell together in Ʋnity! &c.

For your Estates.

Be not troubled that you are below others, it may be, of your Kindred. Get more Wisdom, Humility, Goodness, and

you will be above them: Only this do: 1. Study Work more then Wages, 2. Deal with your Hearts to make them less, 3. Begin low, 4. Joyn together to help one another, 5. Rest upon the Pro∣mises, which are many and precious this way, 6. Sow mercy, and if all other means fail you, that shall maintain you. Object not, but trust in God.

For the Publick.

Bless God that you are born English∣men, and Women, and bear your selves dutifully, and Conscionably towards Au∣thority. See God in the Magistrate, and hold Order a precious thing. And for the Church neither set her above her Hus∣band, Christ, nor below her Children. Give her that Honour, Obedience, and Respect that is her due. Be neither Au∣thors, nor Fautors of any, either Facti∣on, or Novelty. It is true; This is not a rising way, but it is a free, fair, and comfortable way for a man to follow his own judgment, without warping to either hand.

A great Man told King Henry the 8th. that Reason of State was reason of Law.

That the King should never stick at Law, in case of Publick good; and yet that all his Acts for Publick good should come as near as possible to the Law. Tho∣mas, Marquess of Dorcet, finding King Henry the 8th pensive, told him boldly, That never was that Man merry that had more than one Woman in his Bed, more than one Friend in his Bosom, and more than one Faith in his Heart. State Worthies, p. 156.

He that is Master of my Heart (said a Wise man) is Master of my Life. If my Shirt (said Metellus) knew my mind, I would burn it.

It's pitty he ever learned to speak, that know's not how to be silent. I would first be so Wise (said a great Man) as to be mine own Counsellor, and next so secret as to be mine own Counsel-Keeper.

How dar'st thou be so Plain? said He∣liogabalus to one of his Courtiers: Be∣cause I dare Dye, said he. I can but Dye if I am Faithful, and I must Dye tho I flat∣ter.

It's an excellent Rule; Ask an inferior Man's advice in private, that he may be free and a Superior's in Publick, that he may be respectful.

A Country-man in Spain coming to an Image, the first making whereof he could well remember, and not finding from the same that respectful usage which he expected: You need not (quoth he) be so Proud: for we have known you ever since you were a Plumb-Tree.

Edward 3d. King of England having sent to France to demand the Crown by his Maternal right, the Council there sent him word, that the Crown of France was not tyed to a Distaff: To which he replied, that then he would tye it to his Sword.

He was a wise Man that said: Delay hath undone many for the other World: Haste hath undone more for this. Time well ma∣naged saves all in both.

It's said of Grandees: That they are the first that find their own Griefs, and the last that find their faults. Men of great Fortune are stangers to themselves, and while they are in the puzzle of Busi∣ness, have no time to attend the Welfare, either of Body, or Soul, and therefore they should with-draw from this World, before they retire into another. For, Illi mors gravis incubat, qui notus nimis omni∣bus, ignotus moritur sibi.

Cato Major would say, That wise Men learn more of Fools than Fools do of wise Men. King Charles the 1st. would say, That it was Wisdom in Fools to jest with wise Men; but madness for wise Men to jest with Fools. And another added: There is no man that talks but I may gain by him: and none that holds his Tongue but I may lose by him.

If a Man wrong me once (saith the I∣talian) God forgive him: If he wrong me the second time, God forgive me. And Cosmus, Duke of Florence, said: You shall read, that we are commanded to for∣give our Enemies, but you never read that we are commanded to forgive our Friends.

A fat Man in Rome riding always up∣on a very lean Horse, being asked the Reason thereof, answered, That he fed himself, but he trusted others to feed his Horse: And a Judg of our own being asked, what was the best way to thrive said, Never do any thing by another, tha•• you can do by your self.

One of our Judges said, that he durst not entertain a Gift, which (said he▪ Conquers both the Foolish, and the Wise▪ which in Publick places it is a Vice to ac∣cept, and not a Virtue to offer; it being a Snare rather than a Favour.

Manners make a Man, saith the Cour∣tier. Money makes a Man, saith the Citi∣zen. Learning makes a Man, saith the Schollar: Conduct makes a Man, saith the Soldier: But sincerity in Religion makes a Man, saith the Divine.

The Lord Chief Justice Mountague used to say, Meum est jus dicere, potius quam jus dare. It's my Duty rather to interpret than to give Laws.

Of Stephen Gardiner, B B. of Winchester, it is recorded, that he never did what he aimed at, never aimed at what he intend∣ed, never intended what he said, and never said what he thought; whereby he carried it so, that others should do his Business, when they opposed it, and he should undermine their's when he seem∣ed to promote it. A man he was that was to be traced like the Fox, and read, like Hebrew backward. If you would know what he did, you must observe what he did not.

Stephen Gardiner, B B. of Winchester, in Queen Maries days, concerning the Princess Elizabeth, said: That it was in vain to Lop the Branches so long as the Root remained. And concerning those that fled for Religion beyond Sea, he said,

That he would watch their Supplies, so that they should Eat their Nails first, and then fee'd upon their Fingers ends.

After the defeat of the Devonshire Rebels in King Henry 8th's time, one Sr. William Kingston, who was Provest Mar∣shal, went to Bodmin in Cornwwall, where one Bowyer, the Major, had been enforced to assist them. To him Sr. William sent word that he would come and Dine with him; for whose Entertainment the Ma∣jor made great Provision. A little be∣fore Dinner the Provest took the Major aside and told him, that an Execution must that day be done in the Town, and therefore he must set up two Gallows. The Major did so. After Dinner Sr. William thanks him for his Entertain∣ment, and then desires him to bring him to the Gallows, where, when they were come, Sr. William asked him, whether they were strong enough? I, il'e warrant thee, said the Major: Then (said Sr. William) get you up upon them. I hope (said the Major) you do not think as you speak. Nay Sr, (saith he) you must Dye; for you have been a bu∣sie Rebel; and so without more adoe, hanged him.

A Miller also that had been very bu∣sie in that Rebellion, fled, and left ano∣ther to take his Name upon him. Sr. William calls for the Miller; The Servant tells him, that he was the Man: Then (saith he) you must be hanged: Oh Sr. (saith he) I am not the Miller but his Servant. If you are not the Miller (said Sr. William) you are a lying Knave: If you are the Miller you are a Traytor, and how ever you must Dye. And so he did.

Sr. Nicholas Bacon, who was Lord Keeper in Queen Elizabeths Days, the Queen coming one day to his House, asked him, why his House was so little? He answered: Madam, my House is not too little for me, but you have made me too big for my House. He never affected nor attained to a great Estate. Mediocra fir∣ma, was his Principle, and his Practice. He used to say, That he would never for∣give that Man, that loseth his Friend to be rid of his jest.

William Cecil, Lord Burleigh, never would sue, nor ever was sued by Man. Prudens qui patiens, was his saying.

Queen Elizabeth coming once to visit him, being sick of the Gout at Burleigh-

House in the Strand, and she being much heightned with her Head attire then in fashion, the Lord's servant, who con∣ducted her through the Door, said: May your Highness be pleased to stoop? The Queen answered: For your Masters sake I will stoop, but not for the King of Spains.

Some of this wise Lord's Sayings were these.

The World is a Shop of Instruments, whereof the Wise man is Master; and a Kingdom but a Frame of Engines, whereun∣to he is the Wheel.

"Smoothness declineth Envy and Danger: Humility advanceth to Ho∣nour, Moderation preserves us in it: Men come down by Domineering: Haste undoeth that which a just delay ripeneth.

"It was his excellent Motto,Nolo Minor me timeat despiciatve Major.

My Inferiours shall not fear; my Superiors shall not despise me.

"Humility shuns Honour, and is the

way to it. The purest Gold is most Ductile. It's commonly a good Blade that bends well. The Reed that bends, and is whole, is better than the strong Oak, that, not bending, breaks.

"There is no such prevalent Work∣man as Sedulity, and Diligence. A man would wonder at the mighty things which have been done by de∣grees, and gentle Augmentations. Pa∣tience, Diligence, and Moderation are the common steps to Excellency. It's for Omnipotence to do mighty things in a Moment. But by degrees to grow to greatness, is the course he hath left for man."

We make our selves more injuries than are offered us; and the apprehensi∣on of wrong doth more harm than the smartest part of the wrong it self. It's the Wise man's Glory, and the States∣mans Prudence, to pass by offences. A Fool struck Cato in the Bath; and when he was sorry for it, Cato had forgot it. For (saith Seneca) Melius putavit non agnoscere, quam ignoscere. Light injuries are made none by not regarding, which, with a pursuing revenge, grow both to height, and burden, and live to mischief

us, when they might die to secure us.

The upper Region is most composed. The Wisest men rage the least, know∣ing that Observation, and Resentment do but provoke, and encourage the Ma∣lice, which neglect and silence deads, and dissipates.

Discontent is the greatest Weakness of a generous Soul, which is always so intent upon it's unhappiness, that it for∣gets it's Remedies.

Faction can be as little spared in a Mo∣narchy, as an Eye, or an Ear, as through which the Prince hath a cleerer apprehen∣sion of his own, and other's affairs, than he can have when his Followers are all agreed. But when Factions are carried too high, and too Violent, it's a sign of Weakness in Princes, and tends much to the Preju∣dice of their Authority, and Business. Queen Elizabeth had a happy time of it. if it were but for this; That her Favou∣rers Divisions were her support: For thereby she attained the knowledge of all things that happened: So as no Suit, or Design passed the Royal assent, before she understood as much of Reason, as E∣nemies, or Friends could bring for, or a∣gainst it.

The Lord Willoughby (in Queen Eli∣zabeths days) having taken a Spanish Ge∣net, designed for a Present to that King, and being offered, either a Thousand pound, or a Hundred pound a year in exchange for it, He nobly answered: If it had been a Commander, he would free∣ly have released him: but being only a Horse, he saw no reason why he could not keep a good Horse, as well as the King of Spain himself.

It's a right noble Spirit, not to be so stupid as not to resent, nor so unworthy as to retain a sense of Injuries. To have the Courage to observe an affront, is to be even with an Adversary: To have the Patience to forgive it, is to be above him.

Sr. Henry Wotton, as he was travelling to Rome, asked his Host at Siena (a Man well versed in men and Business) what Rules he would give him for his Port, Conduct, and Carriage? There is one short remembrance (said he) will carry you safe through the World; nothing but this, Keep your thoughts close, and your Countenance loose.

Seneca said: That the good things of Prosperity are to be wished, and the good

things of Adversity to be admired. Pro∣sperity (said my Lord Bacon) is the bles∣sing of the Old Testament, and Adversity of the New.

We are consecrated by Dangers to Services; and we know not what we can do, until we have seen all we can fear.

The common People (saith one) are like Rivers, which seldom grow so im∣petuous as to transcend the bounds of O∣bedience, but upon the Over-flowing of a general Oppression.

Good Husbandry may as well stand with great Honour, as Breadth may may consist with Height.

Of Edward, Earl of Darby, it is re∣corded, That when he was buried, no Trades-man could demand the Payment of a Groat that he owed him: Nor a Neighbour the restitution of a Penny he had wronged him.

Sr. William Fitz-Williams (a brave Sol∣dier) used to say: That he durst never adventure upon War with Men till he had made his Peace with God: That a good Con∣science breeds great Resolutions, and the in∣nocent Soul is impregnable.

Six things are recorded of him.

1. That he never made the Aged, the Young or the Weak, the Objects of his Rage, that could not be so of his Fears.

2. That he never basely killed in cold Blood them that had nobly escaped his Sword in Hot.

3. That he never led the Soldiers without pay, or quartered in the Coun∣try without Money.

4. That tho he was second to none that acted in the War (such was his Va∣lour) yet he was the first that spake for Peace (such his sweet Disposition)

5. That he would never suffer a Cler∣gy-Man should be abused; A Church to be violated, or the Dead to be un-buri∣ed.

6. That he would never force an E∣nemy unto necessity; always saying: Let us disarm them of their best Weapons, De∣spair. Not fight an Enemy before he had Skirmished him; Nor undertake a Design before he Consulted his God, his Council, his Friends, his Map, and his History.

Sr. Walter Mildmay coming to the

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Court after he had founded his Colledge [Emanuel in Cambridg] Queen Eliza∣beth said to him: Sr. Walter, I hear that you have erected a Puritan Foundation. No Madam (said he) far be it from me to Countenance any thing contrary to your Established Laws: But I have set an Acron, which, when it comes to be an Oak, God alone knows what will be the Fruit of it.

The middle Region of the Air is cool∣est, as most distant from the direct Beams that warm the Highest, and the reflexed, that heat the lowest. The mean man that is as much below the Fa∣vour of the Court as above the Business of the Country, is the most happy, and Composed man: This being the utmost of a knowing Man's wish in England: That he were as much out of the reach of Contempt, as to be above a Consta∣ble; and as much out of the Compass of trouble, as to be below a Justice.

There is a Glory in the obscurity of worthy Men, who, as the Sun (which they equal as well in common Influence as Lustre) are most looked on when Eclipsed.

Cloths for necessity, warm Cloths for

Health, cleanly for Decency, lasting for Strength, was the Maxim, and Practice of Judg Manwood; insomuch as Queen Elizabeth called him her Good-man Judg.

Tullies Offices (a Book which Boys read, and men understand) was so e∣steemed by the Lord Burleigh, that to his dying Day, he always carried it a∣bout him, either in his Bosom, or in his Pocket, as a complete Piece that, like Aristotle's Rhetorick, would make both a Schollar, and an honest Man. Cicero's magnificent Orations against Anthony, Ca∣taline, and Verres, Caesar's great Commen∣taries, which he wrote with the same Spirit that he fought. Flowing Livy: Grave, Judicious, and Stately Tacitus: Eloquent, but faithful Curtius: Brief, and rich Salust: Prudent, and brave Xe∣nophon, whose Person was Themistocles's Companion, as his Book was Scipio Af∣fricanus his Pattern in all his Wars: Ancient, and sweet Herodotus: Sententi∣ous, and observing Thucidides: Various, and useful Polybius: Siculus: Halicar∣nassus: Trogus: Orosius: Justine, made up Sr. Henry Killigrew's retinue in all his Travels, in Queen Elizabeths Reign; where he sat on the Stage of human Life,

observing the great Circumstances of Places, Persons, Times, Manners, Oc∣casions, &c. and was made wife by their Example, who had trod the Path of Er∣ror and Danger before him.

Choice Examples, Apothegms, and Sayings of very Wise men.

CArdinal Wolsey providing as magni∣ficently for his Installation into his Arch-Bishoprick of York, as a King should do for his Coronation, improv∣ed thereby King Henry 8th's jealousie to his ruin. For in the midst of his Solem∣nities, he was arrested by the King's order, whose Wrath was the Messenger of Death, and a while after breathed forth his Soul in these Words: If I had served the God of Heaven as faithfully as I did my Master on Earth, he had not forsaken me in my Old Age as the other hath done. State Worthies, p. 19.

Plenty without Pomp, is Penury to Pride, which Kings may make humbled, God only humble; He being able to take away the Fire, the Lust within; the o∣ther only to withdraw the Fuel, the State without, p. 21.

Men die unpittied, that Live feared.

How many a Man had ended better if he had not begun so well. It's the Em∣phasis

of misery, to be too soon happy. Prosperity growing up with Experience, makes a Man in a firm settlement, inured to all events. I will always suspect the smooth Waters for deepness. In my worst Estate I will hope; In my best I will fear; in all, I will be Circumspect, and still.

Queen Elizabeth being to employ a famous Ambassage into France, made choice of two of the noblest Peers in her Realm, equal in Rank, equal in Vertue: but the one excused it by a defect in his hearing, and the other by his ignorance, and want of the French Language: To which the Queen smilingly replyed: That it was a miserable Estate, when her speaking Peers were Deaf, and her hearing Peers were Dumb.

We should be very cautious in menti∣oning the Name of God in small matters, according to that of the Poet,

Nec Deus intersit nisi dignus vindice Nodus Inciderit.—Name not God but in matters of great moment.

The Philosopher's division of men into three Ranks is observable. Some (said

he) are such as know good, and are wil∣ling to teach it unto others; These are like Gods among men. Others, tho they know not good, yet are willing to learn: These are like Men among Beasts: Others know not good, and despise such as should teach them: These are as Beasts among men.

Those are the most miserable among Men, who running their Head into a Bush of Confident ignorance, suppose that none see their Weakness, because they are not willing to take notice of it them∣selves.

Integrity out-lasts Power, and Plain∣ness survives Policy. An honest Heart keeps the Head on the Shoulders. A no∣ble and cleer Vertue is lasting.

A. B B. Cranmer used to say (as Victo∣rinus) There is a time to say nothing: There is a time to say something: But never a time to say all things.

Some of Sr. Thomas Moor's Apothegms were these. He is not always merry that Laugheth. The world is undone by looking on things at a distance. To aim at Honour here, is to set up a Coat of Arms over a Pri∣son Gate. If I would employ my Goods well I may be contented to lase them; if ill, I should

be glad. He that is Covetous when he is Old, is as a Thief that steals when he is go∣ing to the Gallows. Bags of Gold to us when Saints, will be but as Bags of Pebble-stones when Men. The greatest Punishment in the World were to have our Wishes. Pusillanimi∣ty is a great Temptation. Affliction undoes many; Pleasures most. We go to Hell with more Pains than we might go to Heaven with. Who would not send his Alms to Heaven? Who would not send his Estate whither he is to be banished?

Archer (King James his Jester) made him sensible of the danger the Prince was in, in Spain, by telling him that he came to change Caps with him. Why so? (said the King;) because thou hast sent the Prince into Spain from whence he is never like to return. But (said the King) what wilt thou say, when thou seest him return back again? Marry (said he) I will take off the Fools Cap, which I now put upon thy Head for sending him thi∣ther, and put it upon the King of Spain's Head, for letting him return.

Sr. Thomas Wiat told King Henry 8th, that he found out a Living of an Hundred pounds in the year, more than enough, and pray'd him to bestow it upon him:

Why? (said the King) we have none such in England. Yes (said Sr. Thomas) the Provost-ship of Eaton, where a Man hath his Dyet, his Lodging, his Horse-meat, his Servants Wages, his Riding-charges, and a 100 Pound Per annum besides.

Sr. Thomas Wiat's Jests were always confined to these Rules.

1. He never played upon a Man's un∣happiness, or Deformity: It being in∣humane so to do.

2. Nor upon his Superiors, which is Sawciness, and undutifulness.

3. Nor on serious, or holy Matters: For that's irreligious, and profane: Ap∣plying upon this occasion that of the A∣thenians, who would not suffer Pathus to play his Comedies, where Euripides repeat∣ed his Tragedies.

4. He had much Salt but no Gall: Of∣ten jesting, but never jeering.

5. He observed Times, Persons, and Circumstances: knowing when to speak, and when to hold his Peace too.

6. His apt, and handsome Reparties were rather natural than affected: Sub∣tile, and acute; Prompt and easie, yet not Careless: Never rendring himself Contemptible to please others.

7. His gift was not an insipid chang∣ing of Words, but a smart retort of Mat∣ters, which every Body was better pleas∣ed with than himself.

What is Prerogative but a great Name, when not exercised over a free People? And what is Priviledge but a fond imagination, when not secured under a a powerful King, that may keep us from being Slaves one to another by an Anar∣chy, while we strive to be free from his Tyranny.

We should not complain that we have little time, but that we spend much, ei∣ther in doing nothing, or in doing Evil, or in doing nothing to the Purpose.

Three things (said a Wise man) will settle a State. Good God-Fathers, and God-Mothers performing their Vows. Good Housholders over-looking their Families: And good School-Masters e∣ducating Youth. This last is the most useful, tho the most Contemptible Pro∣fession.

Reward (said the same Person when he was offered a sum of Money) should not empty the King's Coffers; neither should Riches be the pay of worth, which are meerly the Wages of Labour. He

that gives it, embaseth a Man; He that takes it, vilifies himself: Who is so most rewarded, is least.

Secretary Walsingham would say: Stay a little and we shall have done the sooner. Secretary Cecil would say: It shall never be said of me, that I will defer till to Mor∣row what I can do to day. Sr. Richard Mo∣rison would say: Give me this day, and take the next your self.

He that knoweth to speak well, knoweth also where he must hold his Peace, said the Old Grecian. Think an Hour before you speak, and a Day before you Promise, said one of our English Sages.

The two main Principles which Guide humane Nature (said Judg Dodderidg) are Conscience and Law: By the former we are obliged in reference to another World, by the latter in Relation to this.

When the Lord Chief Justice Fitz-James came upon the Bench, he knew no more than Melchisedech, or Levi, Fa∣ther, nor Mother, neither Friend, nor Interest. For when a Cousin of his urg∣ed for a kindness; Come to my House (said the Judg) and I will deny you nothing; Come to the King's Court, and I must do you Justice.

Plato said, That a Man's mind is the Chariot, Reason the Coach-man, Affecti∣ons the Horses, desire of Honour the Whips, both exciting to go forward, and awing to be exact: Honour, always keeping up curiously the Honoured Per∣son in an heigth of Action, that keeps an even Pace with admiration: Evenness, and Constancy being the Crown of Ver∣tue.

The Lord Gray was the first that brought a Coach into England: And Henry Fitz-Alan, Earl of Arundel, when he was Steward at King Edward the 6th's Coronation, was the first that rid in a Coach in England.

William Pawlet, Marquess of Winchester▪ was Servant to King Henry the 7th, and for Thirty years together Treasurer to King Henry the 8th, King Edward the 6th, Queen Mary, and Queen Elizabeth. Thus he served divers Soveraigns in ve∣ry mutable Times, being (as he said of himself:) no Oak, but an Osier. He had the rare happiness of setting in his full Splendour, having lived ninety seaven years, and seen a Hundred and three that descended out of his Body.

Sr. Henry Sidney's Motto was, I will

never threaten. For, to threaten an Ene∣my is to instruct him: A Superiour, is to endanger my Person: And an Inferiour, is to disparage my Conduct.

The Character of a happy Life.

HOw happy is he born and taught That serveth not another's Will, Whose Armour is his honest thought And simple Truth his utmost skill?

Whose Passions not his Masters are, Whose Soul is still prepar'd for Death; Ʋnty'd unto the World by care Of Publick Fame, or private breath.

Who envies none whom Chance doth raise: Nor Vice hath ever understood. How deepest Wounds are given by Praise; Nor Rules of State, but Rules of Good.

Who hath his Life from Rumours freed; Whose Conscience is his strong Retreat: Whose State can neither Flatterers feed, Nor ruin make Oppressors great.

Who God doth late, and early pray, More of his Grace, than Gifts to lend; And entertains the harmless Day With a Religious Book, or Friend.

This Man is freed from servile bands Of hope to rise, or fear to fall; Lord of himself tho not of Lands; And having nothing, yet hath all.

Sr. Henry Wotton.

It was an excellent Saying of Sr. John Packinton, in Queen Eli∣zabeth's days, that a sound Faith was the best Divinity: A good Con∣science the best Law: And Tempe∣rance the best Physick.

Upon the fall of the Earl of Somerset.

DAzled still with heigth of place, Whilst our Hopes our Wits beguile, No Man marks the narrow space 'Twixt a Prison, and a smile.

Then since Fortunes favours fade, You that in her Arms do sleep, Learn to swim, and not to Wade; For the Hearts of Kings are deep.

But if Greatness be so blind As to trust in Towers of Air, Let it be with Goodness lin'd, That at least the fall be fair.

Then tho darkned, you shall say, When Friends fail, and Princes frown, Virtue is the roughest way, But proves at Night a Bed of Down.

Sr. Henry Wotton.

It's one of Machiavel's rules: : That they which rise very high, should de∣scend timely, and quit the Envy, lest they lose the Honour of their greatness.

When Charles the 5th presented Secre∣tary Eraso to his Son, Philip the 2d. he said: He gave him somewhat greater than his Estate, and more Royal than his Empire.

I understand not (saith mine Author speaking of James Hay, Earl of Carlisle) the reason of his Ante-Suppers, the man∣ner of which was, to have the Table co∣verd at the first entrance of the Guests, with Dishes as high as a tall Man could well reach, filled with the choicest, and dearest Viands Sea or Land could afford.

And all this once seen, and having feasted the Eyes of the invited, was removed, and fresh was set on to the same heigth, hav∣ing only this advantage of the others, that it was hot: At one of these Meals, an Attendant did Eat to his single share a whole Pye, reckoned to the Earl at Twenty pound, being composed of Amber-Greece, Magisterial Pearl, Musk, &c. And another went away with Forty pounds of Sweet-meats in his Cloak-bag.

When the most able Physicians, and his own Weakness had passed a Judgment upon this Earl, that he could not live many days, he did not forbear his En∣tertainments, but made divers brave Cloths (as he said) to Out-face naked, and despicable Death, adding withal: That Nature wanted Wisdom, Power, or Love, in making Man mortal, and subject to Di∣seases.

Sr. Thomas Lake was a Man of such dixterity, and dispatch, that he would indite, Write, and Discourse at the same time, more exactly than most Men could severally perform them; for which he was then called the swift-sure.

Of Sr. Edward Cook it is recorded, that

he would never be perswaded privately to retract that, which he had Publickly adjudged, Professing, That he was a Judg in a Court, not in a Chamber. He was wont to say; No wise man would do that in Prospe∣rity, whereof he should repent in Adversity. His Motto was: Prudens qui patiens.

It's a sure Principle of rising, that great Persons esteem better of such as they have done great Courtesies to, than those they have received great Civilities from; looking upon this as their Disparage∣ment, the other as their Glory.

It's an excellent Rule, that no man should let what is unjustifiable, or Dan∣gerous to appear under his Hand, there∣by to give Envy a steady aim at his Place, or Person: Nor mingle interests with great Men made desperate by Debts, or Court injuries, whose falls have been ruinous to their wisest Followers: Nor pry any farther into secrecy than rather to secure than shew himself: Nor to impart that to a Friend, that may im∣power him to be an Enemy.

It was the Saying of a great Man among us, that a through-paced Papist could not be a true-hearted Subject.

It's an excellent Character of great

Men: In honore sine tumore: To be lift∣ed up with Honour, but not to be puffed up with Pride.

Sr. Henry Wotton directed that this only should be written on his plain Mar∣ble: Hic jacet hujus sententiae Primus Au∣ctor: Disputandi Pruritus fit Ecclesiarum Scabies—Nomen aliàs Quaere.

Choice Examples, Apothegms, and Sayings of very Wise men.

A Lexander the Great, when Antipater made great Complaints to him of his Mother, replyed, knowest thou not that she with one Tear will blot out all thy Complaints? Much more available with God are the Tears of his Servants, which, as pre∣cious Liquor, he preserveth in his Bot∣tles.

Agis King of Sparta thus answered a wicked man, that ask'd him, Quis Spar∣tanorum est Optimus? Who of the Spar∣tans is the best? Qui tui dissimilimus: Even he that is most unlike unto thee.

Lysander's saying was, Ʋbi Leonina pellis non sufficit, assumenda Vulpina. Where a Lyon's skin will not serve, a Foxes skin must eke it out.

When the Grecians boasted of their se∣ven liberal Arts, the Romans told them that they had two Arts worth all their seven, namely the Arts of Commanding and Obeying. Tacitus tells us that these are somewhat difficult at the First, but

being studied and Practised they become as easie as they are safe and useful.

Two Parthian Ambassadors were sent to Rome, whereof the one was troubled with the Megrim, and the other with the Gout, whereupon Cato said, That that Ambassy had neither Head nor Foot.

Alexander the Great used to say, that his hungry Dinner was his Suppers Sawce.

Pythagoras said, That in two things we resemble God, 1. In telling the Truth: 2. In bestowing Benefits.

It was the prayer of an Heathen, that God would give what he knew would be good for him, tho not asked in particular, and keep Evil from him tho desired.

In Mr. Farrel's time (who had been so much oppofed and threat'ned in re∣forming Geneva, and some other Cities) they coyned Medals with this Posie on the one side, Lux post tenebras: Light af∣ter long Darkness: And on the other side, Deus noster pugnat pro nobis: Our God fights for us.

Mr. Hooper, when he was B B. of Wor∣cester, took for his Arms, a Lamb in a flaming Bush, incircled with the Raies of the Sun beams, which may thus be Blazoned. The Lamb signified an inno∣cent

Christian, and the burning Bush, the Fire of Persecution; And the Sun∣beams, the Glory and Beauty of the in∣nocent Christian in those sufferings.

Duarenus saith of such as come to the University, That the first Year they are Doctors, in their own conceit at least. The next Year they come to be Masters. The third Year they are content to be Bachelors: And the fourth Schollars.

Horace, the Poet had blear and Watry Eyes, and Virgil used to sigh much, whereupon Augustus Caesar sitting between them said, that he sat inter Suspiria & Lachrymas: Between Sighs and Tears. Sabellic.

Diogenes being asked, why men used to give to the Blind and Lame, but not un∣to Philosophers? Answered, because they think that themselves may one day come to be Blind or Lame: But never hope to be Philosophers: So mens Affections be∣ing Blind and Lame, and their Phantasies vainly bent, must needs delight in vain and frothy Pamphlets which feed their Humours, but cannot brook such as would Purge them out.

One of Terence his Comedies called Eu∣nuchus was valued at eight Thousand pie∣ces

of Silver, which made two Hundred Crowns: This was more than all Tullie's Orations, and all his learned works were prized at (Ex Aelii Donati praef. in Teren∣tium) But (said a Wise man) the choice of Books should be as the choice of Phy∣sicians: Medicus non jucundior, sed uti∣lior eligitur. A man will have a Physician rather for his Profit that can do him good, than for his Pleasure, that will feed him with fine Words.

It was wise Counsel which Crates gave unto the Thebans. If he which hath wronged thee be Weaker than thy self, pardon him: For it's no Honour for a man to strive against a Child; Nor for a Rich man to go to Law with a Beggar. If he be more Mighty than thou art, pardon thy self: For thou shalt never gain any thing, by going to Law with a Mighty man. And if he be thine Equal, pardon both thy self and him: For you shall both live by the loss, and shall hardly know who is the Gainer. And there∣fore strive with no Man: But if it be Possi∣ble as much as in you is, Live peaceably with all men, Heb. 12. 14.

I once saw painted on a Table (saith Beza) where a Noble man had this Po∣sie:

By my Sword I defend you all: The Clergy-man: By my Prayers I preserve you all: The Country-man, by my La∣bour I feed you all: Lastly, the Lawyer: By my Policy I devour you all.

Daniel Heinsius, History-Professor at Leiden, Secretary, and Library-Keeper of that University, and appointed Nota∣ry in the Synod of Dort, said at last. A∣las! As to humane Learning, I may use So∣lomon's Expressions, that which is crook∣ed cannot be made strait. Me thinks (said he) I could bid the World farewel, and immure my self among my Books, and look forth no more (if this were a Lawful Course) but shut the Doors upon me, and (as in the lap of Eternity) among those Divine Souls imploy my self with sweet Content, and Pit∣ty the Rich, and great ones that know not this Happiness. Sure then it is a high de∣light indeed, which is enjoyed in the true lap of Eternity.

Sr. Christopher Hatton, a little before his Death, advised his Relations to be se∣rious in the search after the Will of God in his Holy word. For (said he) it is deservedly accounted a Piece of excellent knowledge for a Man to understand the Law of the Land, and the Customs of his own

Country: How much more to know the Sta∣tutes of Heaven, and the Laws of Eterni∣ty: Those immutable and eternal Laws of Justice, and Righteousness! To know the Will and Pleasure of the great Monarch, and universal King of the World! I have seen an end of all Perfection: But thy Commandments, O God, are exceeding broad.

Could a man by a vast, and imperi∣ous Mind, and a Heart as large as the Sand upon the Sea-shore, command all the knowledge of Art, and Nature, of Words and Things, could he attain to be a Master in all Languages, and sound the depth of all Arts and Sciences: Could he Discourse the Interest of all States, the Intrigues of Courts, the Rea∣sons of all Civil Laws, and Constitutions, and give an account of all Histories; and yet not know the Author of his Be∣ing, and the Preserver of his Life, his Soveraign, and his Judg: His surest Re∣fuge in troubles; His best Friend, and worst Enemy; the Support of his Life, and the Hope of his Death; his future Happiness, and his Portion for ever, he doth but Sapienter descendere in Infernum; with a great deal of Wisdom go down in∣to Hell.

Robert, Earl of Leicester, the great Favorite in Queen Elizabeths days, tho he allowed himself in some things that were very inconsistent with Religon, yet came at last to this resolution; That Man differs not from Beasts so much in Rea∣son as in Religion: And that Religion was the highest Reason, nothing being more Ra∣tional than for the supream Truth to be be∣livered, the highest Good to be embraced, the first Cause, and almighty Maker of all things to be owned and feared: and for those who were made by God and live wholly upon him, to improve all for him, and to live wholly to him, as Rom. 12. 1. Give up your Souls and Bodies to him, &c.

It was the Observation of a learned Man, That however men may for a time of∣fer violence to their Reason and Conscience, subduing their understanding to their Wills and Appetites; Yet when these Faculties get but a little Liberty to examine themselves, or to view the World, or are alarumed with Thunder, Earth-quakes, or some violent Sickness, they feel a sense of a Deity brought back upon them, with greater force and Pow∣er, than before they shook it off with. These and such like Considerations wrought up∣on Functius, the learned Chronologer, who

reflecting upon his deserting the Calling of a Divine, to imbrace the Honour of a privy Counsellor, he left this warning to Posterity.

Disce mei Exemplo mandato munere fungi, Et fuge ceu Postem, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Justus Jonas, Left this Legacy to all that came after him.

Quid juvatinnumeros scire, & evolvere casus, Si facienda fugis, si fugienda facis.

Sr. Philip Sidney when he lay upon his Death-bed left this Farewel among his Friends: Love my memory, Cherish my Friends; their Faith to me may assure you that they are honest: But above all govern your Wills and Affections by the Will, and Word of your Creator. In me behold the end of this World, and all it's Vanities.

Sr. John Mason, Privy Counsellor to King Henry the 8th, and King Edward the 6th, upon his Death-bed, called for his Clerk, and his Steward, and deli∣vered himself to this Purpose.

"I have seen five Princes, and have been Pri∣vy Counsellor to four: I have seen the most remarkable observables in for∣raign

Parts, and been present at most State-Transactions for Thirty years together, and I have learned this after so many years Experience, that seri∣ousness is the greatest Wisdom, Tem∣perance is the best Physick, a good Conscience is the best Estate; and were I to live again I would change the Court for a Cloister, my Privy Coun∣sellors bustles for an Hermits retire∣ment, and the whole Life I lived in the Pallace, for one hours Enjoyment of God in the Chappel. Now all things forsake me besides my God, my Duty, and my Prayer."

Apothegms, Sayings of very Wise men.

SIR Francis Walsingham, towards the latter end of his Life, grew very Melancholly, and writing to Lord Chan∣cellor Burleigh, he said thus: We have lived enough to our Country, to our Fortune, and to our Sovereign: It is now high time that we begin to live to our selves, and to our God. In the multitude of Affairs which passed through our Hands, there must be some Miscarriages, for which a whole King∣dom cannot make our Peace. And when some Court-Humorists were sent to di∣vert him. Ah (said he) while we Laugh, all things are serious round about us. God is serious, when he preserves us, and hath Patience towards us: Christ is serious when he Dyeth for us: The Holy Ghost is serious, when he striveth with us: The Ho∣ly Scripture is serious when it's read before us: Sacraments are serious when they are administred to us: The whole Creation is se∣rious, in serving God and us: They in Hell and Heaven are serious: And shall a Man

that hath one foot in the Grave, jest, and Laugh.

Salmatius, whom the learned of his time never mention, without such Ex∣pressions as these: Vir nunquam satis lau∣dandus, nec temerè sine laude nominandus. Guil. Riv. Totius Reipublicae Literariae de∣cus: When he came to Dye, went out of the World with this Expression: Oh I have lost a World of time: Time, that most precious thing in the World, whereof, had I but one hour longer, it should be spent in David's Psalms, and Paul's Epistles. Oh Sirs (said he) Mind the World less, and God more: All the learning in the World without Piety, and the true fear of God is nothing Worth. The Fear of the Lord that is Wisdom, and to depart from E∣vil that is understanding.

Grotius, after an exact survey of all the Hebrew, Greek, and Latine Learn∣ing: After so many Elaborate discourses in Divinity, and other Parts of Learn∣ing, concluded his Life with this Pro∣testation. That he would give all his Learn∣ing and Honour for the Plain Integrity, and harmless Innocence of Jean Urick (a devout poor Man, that spent eight hours of the day in Prayer, &c. Eight in Labour;

and but eight in Sleep, and other necessa∣ry occasions:) He also complained to another, that admired his astonishing Industry, saying, Ah! Vitam perdidi, o∣pérosè nihil agendo: I have lost my Life with busily doing nothing. And he gave this Direction to a Third, that de∣sired him in his great Wisdom and Learning, in brief to teach him what to do? Be serious, said he.

Edward Peito, Esquire, told his Physi∣cians,

"that when God had sent him his Summons, all the Sins of his former Life did even kick him in the Face; and that he now saw, that the Evil at∣tending Well-doing was short, but the Good eternal: If we do ill, the Pleasures of ill doing pass away, but the Pain remaineth:"

And his chief charge about his Children was,

"that they should be educated Religiously, that they might have God for their Portion as well as his Estate."

Prince Henry his last Words were, O Christ! Thou art my Redeemer, and I know that thou hast Redeemed me. I wholly depend upon thy Providence, and Mercy: From the very bottom of my Heart I com∣mend my Soul into thy Hand.

A Person of quality waiting upon him in this his last sickness, who had been his constant Companion at Tennis, and ask∣ing him how he did? He answered:

"Ah Tom; I in Vain wish for that time which I lost with thee and others in vain Recreations.

"Now my Soul be glad; For at all the Parts of this Prison the Lord hath set his Aid to loose thee: Head, Feet, Milt, and Liver are failing. Arise therefore and shake off thy Fetters: Mount from this Body, and go thy way."

This gracious Prince used to say, that

"he knew no sport worth an Oath: And that he knew not what they called Puritan preaching, but he loved that Preaching best, which went neerest his Heart, and that spake as if that Preacher knew the mind of God."

Sr. Thomas Coventry hearing some Gal∣lants jesting with Religion, said to them:

"That there was no greater Argument of a Foolish and inconsiderate Person, than profanely to droll at Religion. For (said he) it's a sign that he hath no regard of himself, and that he is not touched with a Sense of his own in∣terest

who Plays with Life, and Death, and makes nothing of his Soul."

To examine severely, and debate seriously the Principles of Religion is a thing worthy of a Wise man. For whosoe∣ver turns Religion into Railery, and abuseth it with two or three bold Jests, renders not Religion but himself Ridi∣culous, in the Opinions of all Wise, and considerate Men, and that because he sports with his own Life. For it was the saying of a Wise man:

"That if the Principles of Religion were doubtful, yet they concern us so neerly, that we ought to be serious in the Exami∣nation of them."

Charles le Main, at the Coronation of his Son, used these serious Words:

"My dear Son, it is to day that I Die to the Empires, of the World, and that Heaven makes me born again in your Person. If you will Reign happily, fear God who is the strength of Empires, and the Soveraign Father of all Do∣minions: Keep his Commandments, and cause them to be observed with in∣violable fidelity. Serve you first of all for an Example to all the World, and lead before God and Man a Life unreprovable."

These latter were collected out of the Warning to a careless World.

Magnates sunt Magnetes: Great ones, like Load-stones, draw many by their Examples, and Inferiours look upon them as their Looking-Glasses by which they usually dress themselves.

Godliness is the High way to Happi∣ness, the good old way that hath ever been beaten by all those Saints that now find rest to their Souls.

What Aeneas Silvius said of Learning, may be much more truly said of Religi∣on, and Righteousness: The Vulgar should esteem it as Silver; Noble men as Gold; and Princes should prize it a∣bove their chiefest Pearls.

Semen Sanctum Statumen Terrae: The holy Seed is the substance of the Earth. The Saints are the People of God's pur∣chase, that comprehend all his gettings, and are much more dear to him, than Na∣both's Vineyard was to him. He sets them before his Face for ever [Psal. 41. 12.] as Loving to look upon them; Yea, upon the very Walls of their Houses where they dwell [Isa. 49. 16. They are his Portion, Deut. 32 9.] His Inheri∣tance, [Isa. 49. 16.] The dearly Beloved

of his Soul: [Jer. 12. 7.] and his Glory. [Isa. 46. 13.]

And thus they are, tho accompanied with many Weaknesses: For as David saw nothing in lame Mephibosheth, but what was lovely, because he saw in him the Features of his Friend Jonathan: So God beholding his offending Saints in the Face of his Son, takes no notice of any thing that is amiss in them.

The Saints are lowly in their Speeches, but lofty in their Actions, but especially in their Affections, which are carried a∣bove all earthly Objects, and are not con∣tent till they are got to Heaven. These Stars, tho they are seen sometimes in a Puddle, tho they reflect there, yet they have their situation in Heaven. These Birds of Paradise, tho they may haply touch sometimes upon the Earth; yet they are mostly upon the Wing, and these outward Comforts and Crea∣tures are to them but Scalae, and Alae, Wings, and Wind in their Wings to carry them upwards.

Resolute sinners would have dissolute Teachers: They would have the Law according to their Lives, not their Lives according to the Law. That pleaseth

best which is sweet to their Sense, not that which is wholsome to their Con∣science. Foul Faces would have false Glasses. Diomedes must have a crook∣ed Shooe for his wry Foot.

Caligula would be adored for a God tho he lived like a Devil.

They which will not tell thee of thy Faults, will be very ready to tell others of them; whereas he that Loves thee, and respects the profit of thy Soul, more than the pleasing of thy Senses, will speak of thy Faults to thy Face, and of thy Virtues behind thy back, which is the greatest Evidence of Love and true faithfulness.

The most lew'd are most Loud.

When God saith I will Laugh, as Prov. 1. 26. Psal. 2. 4. Then Man hath most cause to weep.

Schola Crucis, Schola Lucis. Adversity is the best University.

Prov. 4. 6. Forsake her not. Falling Stars were never but Meteors.

The Heart is the chief Monarch in the Isle of Man.

By Hand-maids [the Affections] Satan Wooes the Mistress.

A whore is Helen without, but Hecuba within.

Abraham might see Sodom burning, but Lot might not look that way.

That little Man in the Eye cannot be touched, but it will be distempered.

Toilsom Toyes are but laborious loss of time.

Morsels of Sin are murthering Mor∣sels, not nourishings.

We should labour for Wealth with∣out Woe; Store without sore; Gold without guilt of Sin, or a guilty Con∣science.

Where Pride is in the Saddle, Shame is in the Crooper.

Riches were never true to any that trusted in them. Exoriuntur ut Exuran∣tur.

The Godly's Afflictions are not Penal but Medicinal, or Probational.

The Venom of a Wicked man's Heart blisters his Tongue, that it breaks out at his Lips to his own ruin.

He that makes a match with Mischief, shall have his Belly full of it. Prov. 1. 31. and 14. 14.

The Godly pass from the Jaws of Death to the Joys of Heaven.

Affections without Endeavours, are like Rachel, Beautiful but barren. We

must Work as well as Will and Wish, and do as well as Desire, Perform as well as Promise. 2. Chor. 8.

Many lye long Languishing at Hopes Hospi∣tal, as he at the Pool of Bethesda before cured.

Sin and Punishment are linked toge∣ther with Chains of Adamant.

Goodness is it's own reward, both in Hand and in Hope.

Anger may rush into a wise Man's Bosom, but rests not there, Eccl. 7. 9. Jam. 1. 19. 20.

A Covetous man Fires his own Nest when he thinks to Feather it, and trou∣bles all his House with haste and hurry, to get gain. Prov. 15. 27.

Before Honour is Humility. Prov. 15. 33. The lower the Ebb the higher is the Tide. The lower the Foundation of Humility is laid, the higher shall the Roof of Ho∣nour be over-laid; Honour follows him that flyes from it, as the shadow doth the Body.

God can crack the strongest Sinew that is in all the Arm of Flesh, Isa. 22. 11.

Ingratitude is a Monster in Nature. To render good for Evil is Divine. Good for Good is Humane. Evil for Evil is sinful and Brutish: But evil for Good is

Devillish, Jer. 15. 20. 21. Prov. 17. 13. Prov. 17. 17. and 18. 24. and 27. 17.

Scilicet ut fulvum spectatur in ignibus Au∣rum, Tempore sic duro est experienda Fides.

We must ask God to give what he commands us to have.

A King that sitteth, &c. Prov. 20. 8. The Sword of Justice is to be furbished with the Oyl of Mercy, yet there are Cases wherein severity should cast the Scale.

Prov. 21. 16. Wandreth, &c. Yet can he not wander so wide as to miss of Hell, Prov. 2. 8. Isa. 50. 11. in that Congregation House of Gehenna-Gyants, where is Punishment without Pitty, Misery without Mercy, Sorrow without Succour, Crying without Comfort, and Mischief without Measure.

Prudence is better than Puissance, Eccle. 7. 19. and 9. 15. 16. Prov. 21, 22. and 24. 5. 2 Sam. 20. 21, 22.

Omnia si perdas Famam servare memento

Prov. 22. 3. A Prudent man foreseeth &c.

He looks before he Leaps. Sees a Tem∣pest in the Clouds and seeks seasonable shelter under the Hollow of God's Hand, Eccles. 11. 14. and 10. 2.

Buy the Truth, &c. Prov. 23. 23. Ei∣ther live with it, or Dye for it, Tit. 1. 9. Phil. 1. 27, Jude 3. Man hath no Tryal of his strength till he be in Trou∣ble, Prov. 24. 10.

A Bee can suck Honey out of a Flow∣er which a Fly cannot do. A spiritual Man can extract good out of other mens Faults and Follies: Can gather Grapes of Thorns, and Figs of Thistles.

Prov. 24. 33. 34. Yet a little Sleep. A lit∣tle, and yet Sleeps, in the Plural. A lit∣tle he ask, but a little will not serve hi•• turn, the Beggar shall catch him by Back swiftly, and irresistably.

There is a sinful and foolish Pitty, when men would not have Justice executed up¦on notorious Offenders, and such Pitt•• to the wicked is truly called, Cruelty to the Good. For he that is Pittiful to the Wolf is Cruel to the sheep.

Man's Tongue is a Sword, Thin▪ Broad, and Long, and of a fiery Co∣lour, [See Psal. 42. 10. and 64. 3•• Prov. 12. 18.] David cries out of th••

murthering Weapon in his Bones, whereby they killed him alive, as with a Rapier, and Buried him in their Throats, those gaping Graves, and o∣pen Sepulchres, Psal. 5. 9.

God and Nature hath taught us, By the sight of the Tongue in the Mouth, to take heed to it, and when all is done, to Pray, with David, to God to keep it, Psal. 141. 3. The Tongue is ever in Ʋdo, in a moisture, but yet tyed by the Root, and may not stir out of it's place. And it's guarded with a Portcullis of Teeth, and with a two-leaved Gate of Lips, which must be carefully kept by us; specially having Enemies so neer us.

Cave ne Lingua tua feriat Collum tuum, saith the Arabian Proverb. Take heed that thy Tongue do not cut thy Throat. And Solomon saith: He that keeps his Tongue keeps his Life, Prov. 13. 3. and ••1. 23.

Fruitful Christians perfume the very Air they breath in, by their Gracious, and savory Communication: Ephe. 4. ••9. Yea, the very Company they come ••nto; As a man cannot come where sweet ••pices, and Odours are beaten, but he ••hall carry away the scent of it in his Cloths.

Evil Speech defiles the Conscience▪ wounds the Heart, and disposes it to far∣ther Evils. It leaves both a Sting, and a stain in our Souls, and doth much mis∣chief to the Spirits, and manners of o∣thers that are corrupted by it. Prov. 15. 4. A wholsome Tongue is a Tree of Life; but Perversness therein is a breach in the Spirit.

Some have reckoned as many Sins in the Tongue, as there are Letters in the Alphabet.

A righteous Man carries as it were, a pair of Ballances between his Lips, and weighs his. Words, before he utters them, Prov. 10. 32. Et prodesse Vo∣lens & delectare; willing to speak things, both acceptable and profitable.

A Pope once began to question how the State of Venice came to challenge the Dominion of the Adriatick Gulph; and asked her Ambassador, what Warrant she had for it? The Ambassador answered, If your Holiness please to produce the Instru∣ment, whereby the Emperor Constantine passed over the City of Rome to your Pre∣decessors, upon the back of that Grant your Holiness will find the Venetian Charter to the Dominion of that Gulph.

Pope Gregory the 13th, threatning

to Excommunicate the Duke and State of Venice about a Controversie concern∣ing the bounds of their Territories, Nick▪ Pontanus answered, That the Pontifical Cen∣sure of Excommunication, is like a Sword sheathed up in a Scabbard, which ought not to be rashly drawn out, lest men might learn to slight that kind of Weapon.

It is not in Venice as in other Places, where young men make Laws for Old men to observe (they abhor that inver∣sion of Nature) But gray Headse sway, and Green Headse obey.

A grave Historian speaking of Sparta, said, Sparta diu stetit, non quod Rex bene imperabat, sed quia Populus bene parebat: Sparta stood and Flourished so long, not so much because the Prince did Command well, as that the People did obey well.

Pacheco, the Spanish Embassador, out of Curiosity coming to see the Treasury of St. Mark in Venice, fell a groping whether it had any Bottom: And being asked why he did it? Answered; In this among other things my great Master's Trea∣sures differ from yours, that his hath no Bot∣tom, as I find yours to have; Alluding thereby to the Mines of Mexico, and Potosy.

It's an old Rule, that Eodem modo Res conservatur, quo acquiritur: By the same means things are Conserved whereby they are got. Insomuch that if Holland follow the Humours of her first Foun∣ders, she will love War better than Peace, and happly be incited thereunto by this old Prophecy that runs of her,

Marte triumphabis, Batavia, pace peribis.

Holland, by War thou shalt encrease, Thou wilt destroy thy self by Peace.

This we have seen fulfilled in these late Years.

How good soever a Prince is, we may easily discern fewer sighs and groans at his Funeral, than Cries, or Acclamati∣ons of joy at the Coronation of his Successor: which proceeds from the Hu∣mours of men, never satisfied with the present Condition of affairs, but fancy new Felicities in their Imaginations of things to come. Men are like to sick People, who think they shall receive re∣freshment by change of their Place.

An old Soldier told his General, that

the Enemies were twenty times more than they: But he replyed gallantly; And for how many dost thou reckon me? Another told his General, that the Enemies shot Arrows like Showers of Hail: He instant∣ly replyed, 'Tis so much the better for us: For we shall then fight but against empty Qui∣vers and Shadows of men.

When one Person offends he is to be punished without Dispute, to terrifie o∣thers from being Malefactors: But when multitudes become criminous, it's Wis∣dom to draw advantage from their strength, rather than to exterminate their Persons.

Soldiers that are generous ought to fear nothing more than Dishonour, and to hope for no other thing than Victory.

Policy is a most necessary Guide to Go∣vernment, and it's then best, when Re∣gulated by the Maxims of Religion, whose sacred direction permits not Pow∣er to transgress beyond the Bounds of Reason, Truth, and Equity: Otherwise Policy is but like a keen Sword in the hand of a Mad-man.

Innocency and true Nobleness are things of a most precious Quality, and more full of Majesty than Robes of

Purple and Crowns of Gold.

The quiet and tranquillity which springs from a good Conscience, gives a sweet relish and satisfaction to the Soul, which no Throne, by it's own Vertue can afford.

Publick Faith, the Laws of Nations, and natural Equity ought to be sacred and inviolable Bonds, which in all Ages and in all Nations ought most Religi∣ously to be observed.

Princes are ordinarily the Rules of their Subjects actions; And are as the Primum Mobile to all their Motions. Their great Examples are imitated, and followed by the People: Each one sees, observes, and strives to follow their Prince as their Guide. If the Prince be virtuous the People are of that Incli∣nation: If wicked and Vicious, the Sub∣ject are apt Schollars to such a bad Lesson.

The Lives of glorious Princes ought to be as unspotted as the purest Christal. For certain it is, if a Prince lose his Ho∣nour, that loss is irreparable for ever. The Crimes of private Persons may be concealed in the obscurity of their qua∣lity, and buried in Oblivion as well as their Memory; But the Actions of

Princes, whether good or bad survive to Posterity.

The Sun shines as well on the wicked as the good. God pardoneth more often than he punisheth. His Clemency spreadeth more Universally than his Justice.

A seasonable act of Justice (and there∣by an Effusion of a little Blood) some∣times prevents an inundation of Misery, and takes away the cause of ample Par∣dons and unlimited Clemency.

The King of the Bees hath (they say) no Sting, which teacheth Princes not to be transported with the Violence of their Passions, and to meditate rather on Clemency, as more Natural, than on Rigours, which Nature declines.

Of all Wars the Defensive is most just and Glorious. That right which per∣mits of a repulsion of force by force is as ancient as the Foundation of the World: Nature it self inspires it, the Laws permit it, the Casuists dispute it, but in Conclusion, the best Divines Au∣thorize it.

Great wounds in the more Noble parts endanger the Body, and Dissensi∣ons in the Royal Family, are common∣ly

Destructive and fatal to the whole Line.

Youth is an Age wherein the acqui∣sition of ill Habits are more facile than the infusions of good and Vertuous dis∣positions.

The Founders of Rome were Brethren and Twins: Yet those that had lain to∣gether in one Womb, could not sit qui∣etly together in one Throne, and no∣thing would serve until the Blood of the one was mingled in the Morter, and laid in the Foundation of the Walls of that glorious City.

Silla and Marius never were in Peace, nor could they rest while their Power was equal.

The Triumvirat (a Composition of three of the choicest men) could not continue long. Anthony and Lepidus were forced to surrender to the Fortune of Augustus.

Marcus Aurelius (with all his Philoso∣phy and Wisdom) found it an unsup∣portable burthen to bear Sail with the Factions of Lucius Verus, his Colleague in the Empire.

Bassianus Caracalla was Voluntarily a Fratricide in his Brother Geta, that he night raign alone.

Gallienus creating Odenate his Col∣league, hastened his own Death, with the ruin of the Empire. And in brief, all Examples in this kind easily demon∣strate, that the admission of a Compa∣nion in the Throne, is neither facile nor tollerable.

Humble Virtues are as commenda∣ble as aspiring and Tumultuous Honour, and to raign in Peace with Justice, is as Glorious as to Conquer triumphantly in War. It is fit for a Prince to have the Theory of severity, but not to Practise it if possibly he can avoid it.

The Oblivion of injuries is an Act e∣very way more noble than Revenge.

A Prince who raigns without Honour, cannot Live a moment without Danger.

He that scorns his own Life may easi∣ly become Master of another's.

He who maketh Friendship his Trea∣sure may be liberal when he pleaseth without Danger of Profusion.

He hath true repose of Spirit who preserveth his Reason entire, and nei∣ther lyeth down, nor riseth up in fear.

It's the usual fate of Great men seldom to be content with their present State. They think that either their own merits.

are not rewarded enough, or their Infe∣riors too much, and so through discon∣tent, striving to be higher, they fall low∣er.

It's an excellent Point of skill in a Commander to know when his strength hath attained it's just bounds of Con∣quest, and there stopping his Desires of gaining more, to fix upon the good Go∣vernment of what he hath already got∣ten.

It was Augustus his Lot, after a long and honourable Raign, to dye, and yet Tum quidem Pauci luxêrunt, postea Omnes: Few mourned at his Death, afterwards All. For Tiberius succeeded him, who was as wicked as Augustus was good.

We must not live to eat, but eat to live. We should eat less than Nature desires, and yet so much as to refresh na∣ture, and to make us fit for the service of God and Man: Luk. 21. 34. Nature is content with a little; Grace with less.

Aristotle saith, that the Ass-Fish of all other Creatures hath his Heart in his Belly. And Solinus observes, that the Dolphin hath his Mouth almost in his Belly. Such are our greedy Cormo∣rants, who, as it were, wear their Guts

in their Heads, and their Brains in their Bellies.

If you will be careful to please Dionysius you need not feed upon green Herbs, said the Parasite to the Philoso∣pher. And if you can be content to feed upon green Herbs (said the Philo∣sopher to the Parasite) you need not care to please Dionysius.

Spend-thrifts entomb their Ancestors in their Bowels. They turn their Rents into Ruffs, their Lands into Laces: Hang their Patrimonies in their Ears (as saith Seneca) wear a pretty Grove; Hang a handsome Farm on their Backs. And thus they waste their substance with Rio∣tous living, as did that Prodigal, Luke 16. 13.

Tenuis mensa sanitatis Mater, saith St. Chrysostom: A slender Diet is the Mother of Health. Augustus the Emperor never drank but thirce at one meal, and lived till he was almost four-score years old.

Queen Elizabeth (of blessed Memory) did seldom Eat but of one sort of Meat at one Meal, and rose ever with an Ap∣petite, and lived till she was about se∣venty years old. King Edward, her Brother called her by no other name, than His

sweet Sister Temperance. They knew full well, that much Meat much Malady.

Of the Lord of Worcester (in Queen Elizabeths days) it is recorded, that his Father, by his Temperance reached to the ninety seventh year of his Age, be∣cause he did never Eat but one Meal a day; and his Son's sparingness attained to eighty four, because he never Eat but of one Dish at one Meal.

The Belly was the first Sword that the Devil drew against us; and doth it still, so that if we let out our Appetites it may cut our Throats. For many more perish by intemperance than by Violence; By surfeiting than by suffering. Meat kills as many as the Musket. Multitudes dig their own Graves with their Teeth. The Board kills more than the Sword.

The Cardinal of Burbon would not part with his Part in Paris for his Part in Paridise.

Cardinal Wolsey rode through London with twenty Sumpter Mules: Caused his Cardinals Hat (when it was first sent him from Rome) to be set upon a Cup∣board in Westminster-Abbey, with Tapers round about it, so that the greatest Duke in the Land must make curtesie un∣to

it, yea, to his empty Seat when he was away. He had as great yearly Re∣venues as all the Bishops and Deans in this Kingdom put together. And for his Houshold Attendants he had one Earl, nine Barons, a great number of Knights and Esquires; and of others of an infe∣rior Rank, four Hundred at the least. He used to wear Shooes of Silver and guilt, beset with Pearls and precious Stones.

When none other would lift up Hildebrand into 'St. Peter's Chair, he got up himself: For who (said he) can judg better of my fitness than my self.

Harden thy Forehead (said Calvus to Vatinius) and say boldly, that thou de∣servest the Praetorship better than Cato.

Cyprian and St. Austin say, That Pride in Apparel is worse than Whoredom: For that Whoredom only corrupts Chastity, but this corrupts Nature.

Humility is the Ornament of Angels, and Pride the deformity of Devils. If Heaven will not keep in a Proud Angel, it will keep out a Proud Soul. In all Conditions of highness we should take heed of High-mindedness. It's said of Nazianzen that he was high in his Works, but lowly in his Thoughts.

Anger is a Leprosie breaking out of a burning, as Levit. 13. 5. It renders a man unfit for all Civil Society. A man's unruly Passions make him like unto the torrid Zone, too hot for any to live neer him. The Dog-days continue with him all the year long, and he is fit only to live alone, as Dragons and wild Beasts do.

Weakness disposes a man to Anger, because such men are most tender to feel an injury, most suspitious to fear it, and most interpreting to over-judg it: All which being Circumstances of aggrava∣tion to encrease a wrong, are likewise means to add degrees and heat unto our Passions.

Anger begins in Rashness; abounds in Transgression, and ends in Repentance.

Anger (saith Seneca) is the foulest, fiercest, and maddest affection of all o∣thers. The angry Person discovers it by his Words, by his Looks, by his Actions. His Words are wild, and ma∣ny times thrust forward, so many at once and in such haste as puts the man to silence, as we see in a Crowd, hastning to get out of an House at once, stops up the Passage, so that they stick in the Door. The looks of an angry man are

sometimes furiously red, and sometimes gastly Pale. His Lips tremble; His Teeth grin; His Hair stare; He swells like a Toad; He glows like a Devil, &c. So that for the time that it Continues, it is the foulest, and maddest of the Affecti∣ons; As we see in Achitophel, who be∣ing enraged that his Counsel was reject∣ed, went home and hanged himself.

The Heathens in their Sacrifices to Apollo, offered Ivy to him, to shew that Learning could not Prosper and grow unless it were supported by the Civil Magistrate.

Sure none will follow Vertuous studies when Equal rewards shall cease from Vertuous men.

Great is the sweetness even of Hu∣mane Learning to those who have got∣ten but a taste of it, as it was to Pytha∣goras and Plato, who travelled far for it. To Julian the Apostate, who preferred the study of it before all Pastimes what∣soever. To Marcus Aurelius the Emperor, who said, he would not leave the Know∣ledge he might learn in one hour for all the Gold that he Possessed. To Alphon∣sus King of Arragon, who preferred his

study in the Mathematicks before the Em∣pire of Germany when it was offered to him. He professed that he would rather part with all his Jewels than his Books; yea, all his Kingdoms rather than that little Learning he had attained unto.

St. Hierom got his skill in the Hebrew with the peril of his Life, and that in his old Age and yet accounted it a good Bargain. He went by stealth in the Night to the Jew that taught him. For if it had been known, the other Jews would have been the Death of them both.

Pythagoras lived in a Cave for a whole year together, that, being sequestred from the Society of men, he might the better meditate upon the abstruser parts of Philosophy. He used also with a Thread to tye the hair of his Head to a Beam over him, that so, when he did but nod by reason of Sleep, he might be awaked thereby.

Alphonsus King of Sicity, called his Books his best Counsellors; for that they would tell him the Truth, when none else durst.

Julius Caesar wrote his own Acts, and modestly called them, not Histories but

Commentaries. He would be carved standing upon a Globe of the World, having in one Hand a Book, and in the other a Sword, with this Motto, Ex u∣troque Caesar.

Cleopatra, Queen of Egypt gave An∣swers her self to the Ambassadors of the Aethiopians, Arabians, Hebrews, Syrians, Medes, Parthians in their own Langua∣ges. And could tune her Tongue (like an Instrument of many strings, saith Plu∣tarch) to whatsoever Dialect she listed.

The Emperor Trajan highly esteem∣ed Learning in Pliny and others, whom he Prized and preferred; no less than did Antoninus the Philosopher, who was not ashamed, even after he was made Em∣peror, to resort daily to his Doctor. And when he came to Athens and was admitted into that University, he grant∣ed to it large Priviledges, did the Stu∣dents great Honours, and founded ma∣ny Lectures with a liberal Allowance of maintenance to them.

Aeneas Silvius (afterwards Pope) was wont to say of Learning, that Popular men should esteem it as Silver, Noble-men as Gold, and Princes as Pearls.

How much Plato preferred Books be∣fore

Money well appeared when he gave for three Books thirty Thousand Flo∣rens.

Of Ruchline it is storied, that he gave the Jew a Crown an hour that read He∣brew to him at Rome.

Cleanthus parted with all he had for Learning.

Sigismond the Emperor, in his old Age applied himself to learn Latine, and he much bewailed the matter at the Council of Constance, that neither he, nor any of his great Courtiers, or Counsellors, were able to answer a forraign Ambassador in the Latine Tongue.

Julian the Lawyer used to say, that when he had one foot in the Grave, he would have the other in the Schools.

Queen Elizabeth was wont to quali∣fie the tediousness of her affairs, with the sweet Recreation of Letters. She either read or wrote something every Day: She translated Boetius his Books De Con∣solatione into handsome English. She an∣swered several Ambassadors in their se∣veral Languages. The Lady Jane Grey, for her Age, was learned to a Miracle.

The famous Olympia Fulva Morata of Ferrara in Italy, publickly, and with great

Commendation Professed the Greek, and Latine Tongues, at Heidleberg in the Pa∣latinate, Anno Christi, 1554.

Such as write any tender matter to their Friends should remember the Mot∣to of a very Wise man, who wrote upon the Mantle of his Chimney, where he used to keep a good Fire, Optimus Secre∣tariorum: This is the best keeper of Secrets.

I will conclude all with an Hymn, Composed by Sr. Henry Wotton after his recovery from a fit of Sickness.

Oh Thou great Power, in whom I move, For whom I Live, to whom I Dye, Behold me through thy Beams of Love Whilst on this Couch of Tears I lye; And cleanse my sordid Soul within, By thy Christ's Blood, the Bath of Sin.

No hallowed Oyls, no Grains I need, No Rags of Saints, no purging Fire, One Rosie drop from David's seed Was worlds of Seas to quench thine Ire. Oh precious Ransom! which once Paid, That Consummatum est was said.

And said by him, that said no more, But seal'd it by his sacred Breath. Thou then that hast dispung'd my score, And dying wast the Death of Death; Be to me now, on thee I call, My Life, my Strength, my Joy, my All.

FINIS.