Some men liue to be their own executors for their good name; which they ſee (not honeſtly) buried, before thēſelues dy. Some other of great place, and ill deſert, part with their good name & breath, at once. There is ſcarce a vicious man whoſe name is not rottē before his carcaſſe. Cō trarily, the good mans name is oft times yt heyr to his life; eyther borne after the death of the parent, for that enuy wold not ſuffer it to come forth before: or perhaps ſo well growen vp in his life time, that the hope therof is the ſtaffe of his age, and ioy of his death. A wicked mans name may be feared awhile; ſoone after, it is eyther forgotten or curſed: The good mans eyther ſleepeth with his bodie in peace, or waketh (as his ſoule) in glorie.

Oft times thoſe which ſhow much valor while there is equall poſſibility of life, when they ſee a preſēt neceſſity of death, are found moſt ſhamefully timorous. Their courage was before grounded vpon hope: that, cut off, leaues them at once deſperate and cowardly: wheras men of feebler ſpirits meete more cheerefully with death; becauſe though their courage bee leſſe, yet their expectatiō was more.

I haue ſeldome ſeene the ſon of an excellent and famous man, excellent: But, that an ill bird hath an ill egge, is not rare; children poſſeſſing as the bodily diſeaſes, ſo the vices of their Parēts. Vertue is not propagated: Vice is; euē in them which haue it not raigning in themſelues: The grain is ſowen pure, but comes vp with chaffe & husk. Haſt thou a good ſon? Hee is Gods, not thine. Is he euill? Nothing but his ſinne is thine: Help by thy praiers and indeuors to take away that which thou haſt giuen him, and to obtaine from God that which thou haſt, & canſt not giue: Els thou maiſt name him a poſſeſſion; but thou ſhalt finde him a loſſe.

Theſe things be comly & pleaſāt to ſee; & worthy of honor frō the beholder: A young Saint, an old Martyr, a religious ſouldier, a cōſcionable Stateſ-man, a great man curteous▪ a learned man hūble, a ſilent woman, a child vnderſtanding the ey of his Parēt, a mery cōpaniō without vanitie, a friende not changed with honour, a ſick man cheerefull, a ſoule departing with cō fort and aſſurance.

I haue oft obſerued in mery meetings ſolemnly made, that ſomewhat hath fallen out croſſe, eyther in the time, or immediately vpon it; to ſeaſon (as I thinke) our immoderation in deſiring or inioying our friends: and againe, euentes ſuſpected haue proued euer beſt; God herein bleſſing our awfull ſubmiſſion with good ſucceſſe. In all theſe humane things, indifferency is ſafe. Let thy doubtes bee euer equall to thy deſires: ſo thy diſappointmēt ſhall not bee grieuous, becauſe thy expectation was not peremptory.

You ſhall rarely finde a man eminent in ſundry faculties of mind, or ſundry manuarie trades. If his memory be excellent, his fantaſie is but dull: if his fancie be buſie and quick, his iudgement is but ſhallow: If his iudgement be deep, his vttrance is harſhe: which alſo holds no leſſe in the actiuities of the hand. And, if it happen that one man be quallifyed with skill of diuers trades, and practice this variety, you ſhal ſeldom finde ſuch one thriuing in his eſtate: with ſpirituall giftes it is otherwiſe; which are ſo chayned together, that who excels in one hath ſome eminencie in more, yea in all. Look vpon faith: ſhee is attended with a Beuie of Graces: Hee that beleeues, cānot but haue hope: if hope, patience. He that belieues and hopes muſt needes finde ioy in God: if ioy, loue of God; hee that loues God, cannot but love his brother: his love to God breedes piety & care to pleaſe, ſorrow for offending, feare to offend. His loue to men, fidelity & Chriſtian beneficēce: vices are ſeldō ſingle; but vertues go euer in troups: they go ſo thicke, that ſometimes ſome are hid in ye croud; which yet are, but appear not: They may be ſhut out from ſight; they cannot be ſeuered.

The Heauen euer mooues, and yet is the place of our reſt: Earth euer reſts, and yet is the place of our trouble: Outwarde motion can be no enemy to inward reſt; as outwarde reſt may well ſtand with inwarde vnquietneſſe.

I haue ſeene the worſt natures, & moſt depraued minds not affecting all ſinnes: but ſtill ſome they haue condemned in others, and abhorred in themſelues: One exclaimes on couetouſneſſe, yet he can too wel abide riotous good fellowſhip: Another inueighes againſt drunkenneſſe and exceſſe, not caring how cruel he be in vſury and oppreſſion. One cannot indure a rough and quarrellous diſpoſition, yet giues himſelfe ouer to vnclean & laſciuious courſes: Another hates all wrongs, ſaue wrong to God. One is a ciuill Atheiſt, another a religious Vſurer, a third an honeſt Drunkarde, a fourth an vnchaſte Iuſticer, a fift a chaſte Quarreller. I know not whether euery diuel excel in all ſins: I am ſure ſome of them haue denomination from ſome ſinnes more ſpeciall. Let no man applaude himſelfe for thoſe ſinnes he wanteth, but condemn himſelf rather for that ſin he hath. Thou cenſureſt another mans ſinne, hee thine; GOD curſeth both.

Golde is the heauieſt of all metalles: It is no wonder that the rich man is vſually carryed downward to his place. It is hard for the ſoule, clogged with manie weights, to aſcēd to heauen: It muſt be a ſtrong and nimble ſoule that can carry vp it ſelfe, and ſuch a lode; yet Adam and Noah flewe vp thither with the double Monarchy of the worlds the Patriarkes with much wealth, maoie holy Kings with maſſie Crowns and Scepters. The burden of couetous deſires is more heauy to an empty ſoule then much treaſure to the full. Our affections giue poiſe or lightneſſe to earthly things. Either abate of thy lode if thou finde it too preſſing, whether by hauing leſſe, or louing leſſe: or adde to thy ſtrength & activitie, that thou mayſt yet aſcend. It is more commendable, by how much more harde, to climbe into heauen with a burden.

A Chriſtian in all his wayes muſt haue three guides: Truth, Charity, Wiſedome: Truth to go before him; Charity & Wiſdome on eyther hand. If any of the three be abſent, he walks amiſſe. I haue ſeen ſome doe hurt by following a truth vncharitably: And others while they would ſalve vp an errour with loue, haue fayled in their wiſedome, and offended againſt iuſtice. A charitable vntruth, and an vncharitable truth, and an vnwiſe menaging of truth or loue, are all to be carefullie auoyded of him that woulde goe with a right foot in the narrow way.

GOD brought man forth at firſt, not into a Wilderneſſe, but a Garden; yet then he expected beſt ſeruice of him. I neuer finde that hee delights in the miſery, but in the proſperity of his ſeruants. Cheerfulnes pleaſes him better then a deiected and dull heauineſſe of heart. If wee can bee good with pleaſure hee grudgeth not our ioy: If not, it is beſt to ſtint our ſelues; not for that theſe comforts are not good, but becauſe our harts are euil: falting not their nature but our vſe and corruption.

The homelieſt ſeruice that we doe in an honeſt calling, tho it be but to plow, or dig, if done in obedience, & cōſcience of Gods cōmandement, is crowned with an ample reward; whereas the beſt works for their kind (preaching, praying, offering euangelical ſacrifices) if without reſpect of Gods iniunction and glory, are loded with curſes: God loueth aduerbs; & cares not how good, but how well.

The goldē infancy of ſome hath proceeded to a brazen youth, and ended in a leaden age: All humane maturities have their period: Onely grace hath none. I durſt neuer laie too muche hope on the forwarde beginnings of witt and memorie, which haue been applauded in children. I knew they could but attaine their vigor; and that if ſooner, no whit the better: for the earlier is their perfection of wiſedome, the lō ger ſhal be their witleſs age. Seaſonableneſſe is beſt in all theſe things which haue their ripeneſſe and decay: Wee can neuer hope too much of the timely bloſſomes of grace, whoſe ſpring is perpetuall, and whoſe harueſt begins with our end.

A man muſt giue thankes for ſome-what which he may not pray for. It hath been ſayde of Courtiers, that they muſt receiue iniuries & giue thanks. God cannot wrong his, but hee will croſſe them▪ thoſe croſſes are beneficiall; all benefites challenge thanks: Yet I haue read that Gods children have with condition prayed againſt them, neuer for them. In good things we pray both for them, and their good vſe: in euill, for their good vſe, not themſelues: Yet, wee muſt giue thankes for both. For, there is no evill of paine which God dooth not; nothing that God doth, is not good; no good thing but is worthy of thankes.

One half of the world knowes not how the other liues: and therefore the better ſort pitty not the diſtreſſed; and the miſerable enuy not thoſe which fare better, becauſe they knowe it not. Each man iudges of others condition, by his owne. The worſt ſort would be too much diſcontented, if they ſawe how farr more pleaſant the life of others is: And if ye better ſort (ſuch we cal thoſe which are greater) could look down to the infinit miſeries of inferiours, it would make them either miſerable in compaſſion, or proude in conceite. It is good, ſome-times, for the delicate riche man to look into the poor mans cupboard: and ſeeing God in mercy gives him not to knowe their ſorrowe by experience, to knowe it yet in ſpeculation: This ſhall teache him more thankes to God, more mercy to men, more contentment in himſelfe.

Such as a mans prayer is for another, it ſhall be in time of his extreamity for himſelfe: For, though he loue himſelfe more then others, yet his apprehenſiō of God is alike for both. Such as his praier is in a former extreamity, it ſhalbe alſo in death: this way, we may haue experience euen of a thing future: If God haue been far off frō thee in a fit of thine ordinary ſickneſſe, feare leaſt he will not be neerer thee in thy laſt: what differs that from this, but in time? Correct thy dulneſſe vpon former proofs: or els at laſt thy deuotion ſhall want life before thy body.

The worſt that euer were, euen Caine and Iudas haue had ſome • autors that haue honoured them for Saints: And the Serpent that beguyled our firſt Parents hath in that name had diuine honour and thankes. Neuer anie man trod ſo perilous and deepe ſteppes, but ſome haue followed, and admired him. Each maſter of hereſie hath found ſome clients; euen hee, that taught all mens opinions were true: Againe, no man hath been ſo exquiſite, but ſome haue detracted from him, euen in thoſe qualityes which haue ſeemed moſt worthy of wonder to others. A man ſhall bee ſure to be backed by ſome, eyther in good or euil, and by ſome ſhouldred in both. It is good for a man not to ſtand vpon his Abbetters, but his quarrell; and not to depend vpon others, but himſelfe.

We ſee thouſands of Creatures dye for our vſe, and neuer doe ſo much as pitty them: why do we think much to dye once for God? They are not ours ſo much as wee are his; nor our pleaſure ſo much to vs as his glory to him: their liues are loſt to vs, ours but chā ged to him.

In worldly carryage ſo much is a man made of, as he takes vpō himſelfe: but ſuch is Gods bleſſing vppon true humility, that it ſtill procureth reuerence. I neuer ſawe Chriſtian leſſe honored for a wiſe neglect of himſelfe: If our deiection proceed from the conſcience of our want, it is poſſible wee ſhould be as little eſteemed of others, as of our ſelues: But if wee haue true graces, and prize them not at the higheſt; others ſhall value both them in vs, and vs for them, and with vſurie giue vs that honour wee with held modeſtly frō our ſelues.

He, that takes his full liberty in what he may, ſhall repent him: how much more in what he ſhoulde not? I neuer read of Chriſtian that repented him of too little worldlie delight. The ſureſt courſe I have ſtill found in all earthlie pleaſures, To riſe with an appetite, and to bee ſatisfied with a little.

Neutrality in things good or euil is both odious, and preiudicial; but in matters of an indifferent nature is ſafe and commendable: Herein taking of parts, maketh ſides, and breaketh vnitie. In an vniuſt cauſe of ſeparation, hee that fauoureth both partes, may perhaps haue leaſt loue of either ſide; but hath moſt charitie in himſelfe.

Nothing is more abſurd then that Epicurean reſolution, Let vs eat and drinke, to morrow wee ſhall dy: As if wee were made onely for the paunch, & liued that we might liue: yet ther was neuer any naturall man found ſauor in that meat which hee knewe ſhould be his laſt: wheras they ſhould ſay; Let vs faſt and pray, to morrow we ſhall die: For, to what purpoſe is the body ſtrengthened that it may periſh? whoſe greater ſtrength makes our death more violent. No man beſtowes a coſtly roofe on a ruinous tenement: That mans end is eaſie & happy whom death finds with a weak bodie, and a ſtrong ſoule.

Somtimes, euen things in themſelues naturally good, are to bee refuſed for thoſe, which (being euil) may be an occaſion to a greater good. Life is in it ſelf good, and death-euill: Els Dauid, Elias and many excellent Martyrs would not have fled, to hold life, and auoid death; Nor Ezekiah haue prayed for it, nor our Sauiour haue bidden vs to flee for it, nor God promiſed it to his for a reward; yet if in ſome caſes wee hate not life, wee loue not God, nor our ſoules. Heerein, as much as in any thing, the peruerſneſſe of our nature appeares, that wee wiſhe death, or loue life vpon wrong cauſes: we would liue for pleaſure, or wee woulde die for payne; Iob for his ſores, Elias for his perſecution, Ionas for his gourd would preſently dye, and will needs outface God that it is better for him to die, then to liue: wherin wee are like to garriſon ſouldiers, that while they liue within ſafe wals, and ſhowe themſelues once a day rather for ceremony & pomp, then neede or daunger, like warrefare well enough; but if once called foorth to the field, they wiſh thēſelues at home.

Not onely the leaſt but the worſt is ever in the bottome: what ſhoulde God doe with the dregges of our age? when ſinne will admitt thee his Clyent no longer, then God ſhall be beholdē to thee for thy ſeruice: Thus is God dealt-with in all other offrings; The worſt & leaſt ſheafe muſt bee Gods Tenth: The deformedſt or ſimpleſt of our Children muſt bee Gods Miniſters: The vncleanlyeſt and moſt careleſſe houſe muſt be Gods Temple; the idleſt and ſleepyeſt houres of the day muſt bee reſerued for our praiers; The worſt part of our age for Deuotion. Wee woulde haue God giue vs ſtil of the beſt, and are ready to murmure at euerie little euill he ſends vs: yet, nothing is bad enough for him, of whō we receiue all. Nature condemnes this inequality: and tells vs, that he which is the author of good, ſhould haue the beſt; and hee which giues al ſhould haue his choice.

When we go about an euill buſineſſe, it is ſtrange how readie the diuell is to ſet vs forward; how carefull that we ſhould want no furtherances: So that if a man would bee lewdly witty, hee ſhalbe ſure to be furniſhed with ſtore of profane ieſts, wherein a looſe heart hath double aduātage of the conſcionable. If hee would bee voluptuous, hee ſhall want neither obiects nor opportunities. The currant paſſage of ill enterpriſes is ſo far from giuing cauſe of incouragement, that it ſhoulde iuſtly fright a man to look back to the author; and to conſider that hee therefore goes faſt, becauſe the Diuell driues him.

In the choice of cō panions for our conuerſation, it is good dealing with men of good natures: for, tho grace exerciſeth her power in bridling nature, yet (ſith wee are ſtill men, at the beſt) ſome ſwinge ſhe will haue in the moſt mortyfied. Auſteritie, ſullenneſſe, or ſtrangeneſſe of diſpoſition, and what-ſoeuer qualityes may make a man vnſociable, cleaue faſter to our nature, then thoſe which are morally euill. True Chriſtian loue maie bee ſeparated from acquaintance, and acquaintance from intireneſſe: Theſe are not qualities to hinder our loue, but our familiaritie.

Ignorāce as it makes bold, intruding men careleſly into vnknow'n dangers; ſo alſo it makes men oft-times cauſeleſly fearefull. Herod feared Chriſts comming, becauſe he miſtooke it: If that Tyrant had knowen the manner of his ſpirituall regiment, hee had ſpared both his own fright and the blood of others. And hence it is, that wee feare Death, becauſe wee are not acquainted with the vertue of it. Nothing but innocēce & knowledge can giue ſound confidence to the heart.

Affectation of ſuperfluitie, is in all thinges a ſigne of weakneſſe: As, in words hee that vſeth circumlocutions to expreſſe himſelfe, ſhowes want of memory, and want of proper ſpeach: And much talk argues a braine feeble & diſtempered: what good can any earthly thing yield vs beſide his vſe? and what is it but vanitie to affect that which dooth vs no good? and what vſe is in that which is ſuperfluous? It is a great skill to know what is enough, and great wiſedome to care for no more.

Good things, which in abſence were deſired, now offring themſelues to our preſence are ſcarce intertained; or at leaſt not with our purpoſed cheerefulneſſe. Chriſts comming to vs and our going to him are in our profeſſion wel eſteemed, much wiſhed: But when hee ſingleth vs out by a direct meſſage of death, or by ſome fearefull ſigne giueth likelihood of a preſent returne, wee are as much affected with feare, as before with deſire. All changes, although to the better, are troubleſome for the time, vntill our ſettling: Ther is no remedy herof but inward preuention: Our minde muſt change, before our eſtate be changed.

Thoſe are greateſt enemies to religion, that are not moſt irreligious. Atheiſtes, tho in themſelues they be the worſt, yet are ſeldome found hot Perſecuters of others: wheras thoſe which in ſome one fundamentall point be hereticall, are commonly moſt violent in oppoſitions. One hurts by ſecret infection, the other by open reſiſtance: One is careleſſe of all truth, the other vehement for ſome vntruth. An Atheiſt is worthy of more hatred, an Hereticke of more feare; both, of auoidance.

Wayes if neuer vſed cannot but bee faire; if much vſed are made cō modiouſly paſſable; if before oft vſed, and now ſeldome, they become deep and dangerous. If the hart be not at al inured to meditation, it findeth no fault with it ſelf; not for that it is innocent, but ſecure; If often, it findeth comfortable paſſage for his thoughts; If rarely, and with intermiſſion, tedious and troubleſome. In things of this nature, wee onely eſcape complaint, if wee vſe them eyther alwayes or neuer.

Our ſenſual hand holds faſt whatſoeuer delight it apprehēdeth: our ſpirituall hand eaſily remitteth; becauſe appetite is ſtronger in vs thē grace: whence it is that wee ſo hardly deliuer our ſelues of earthlie pleaſures, which wee haue once entertayned; and with ſuch difficulty draw our ſelues to a conſtant courſe of faith, hope, and ſpirituall ioy, or to the renued acts of thē once intermitted. Age is naturally weak, and youth vigorous; but in vs the olde man is ſtrong, the newe faint and feeble: the fault is not in grace, but in vs: Faith dooth not want ſtrength, but we want faith.

It is not good in worldly eſtates for a man to make himſelfe neceſſary. For, herupon he is both more toyled, and more ſuſpected: but in the ſacred Common-wealth of the Church, a man cannot bee ingaged too deepely by his ſeruice: The ambition of ſpirituall well-doing, breedes no danger. He that doth beſt, and may worſt be ſpared, is happieſt.

In temporall good things, it is beſt to live in doubt; not making full account of that, which we hold in ſo weak a tenure. In ſpirituall, with confidence; not fearing that which is warranted to vs by an infallible promiſe & ſure earneſt. He lives moſt contētedly, that is moſt ſecure for this world, moſt reſolute for the other.

God hath in nature giuen euery man inclinatiōs to ſome one particular calling; which if he follow, he excells; if hee croſſe, he proues a non-proficiēt, & changeable: But all mens natures are equally indiſpoſed to grace, and to the common vocation of Chriſtianity: we are all borne heathens. To do well; nature muſt in the firſt be obſerued and followed, in the other croſſed and ouercome.

Good-man, is a title given to ye loweſt; wheras all Titles of Greatneſſe, Worſhip, Honor, are obſerued and attributed with choice. The ſpeech of the World bewrayes their minde & ſhowes the common eſtimation of goodnes compared with other qualities. The World therfore is an il Herald, and vnskilful in the true ſtiles: It were happie that goodneſſe were ſo common; and pity that it eyther ſhoulde not ſtand with greatneſſe, or not bee preferred to it.

Amongſt all actions Satan is euer buſieſt in the beſt, and moſt in the beſt part of the beſt; as in the ende of Prayer when the heart ſhould cloſe vp it ſelfe with moſt comfort. Hee neuer feares vs, but when wee are well imployed: and the more likelyhood he ſees of our profit, the more is his enuie, and labour to diſtract vs. Wee ſhoulde loue our ſelues, as much as he hates vs; and therfore ſtriue ſo muche the more towardes our good, as his malice ſtriueth to interrupt it. We doe nothing, if we contende not, when wee are reſiſted. The good ſoule is ever in contradiction; denying what is graunted, and contending for that which is denyed; ſuſpecting when it is gayne-ſaide, and fearing libertie.

God forewarnes ere he try, becauſe he would be preuented: Sathan ſteales vpon vs ſuddenly by temptations, becauſe he would ſoile vs. If we relent not vppon Gods premonition, and meet not the lingring paſe of his puniſhmēts to foreſtall them, he puniſheth more by how much his warning was more euident and more large; Gods tryals muſt be met when they come: Satans muſt bee ſeene before they come; and if we be not armed ere wee bee aſſaulted, wee ſhall be foyled ere wee can bee armed.

It is not good to bee continuall in denunciation of iudgement: The noyſe, to which wee are accuſtomed (tho loud) wakes vs not; whereas a leſſe if vnuſuall ſtirreth vs: The next waie to make threatnings contemned, is to make them common. It is a profitable rodde that ſtrikes ſparingly, and frightes ſomwhat oftener then it ſmiteth.

Want of vſe cauſeth diſabilitie, and cuſtome perfection. Thoſe that haue not vſed to praie in their cloſet, cannot pray in publique, but coldely and in forme. Hee that diſcontinues meditation ſhal be long in recouering; whereas the man inured to theſe exerciſes (who is not dreſſed till he haue praied, nor hath ſupped till hee haue meditated) dooth both theſe well, and with eaſe. He, that intermittes good duties, incurres a double loſſe: of the bleſſing that followeth good; of the facultie of dooing it.

Chriſtianitie is both an eaſie yoke, and an hard; hard to take vp, eaſie to beare when once taken. The heart requires much labour, ere it can bee induced to ſtoope vnder it; and findes as much contentment when it hath ſtooped. The Worldling thinkes Religion ſeruilitie: but, the Chriſtian knowes whoſe ſlaue hee was, till hee entred into this ſeruice; and that no bondage can be ſo ill, as freedome from theſe bondes.

All Artes are Maides to Diuinitie; therefore they both vayle to her, and do her ſeruice: and ſhe like a graue miſtreſſe controlls them at pleaſure: Naturall philoſophie teacheth, that of nothing can be nothing made; and, that from the privation to the habite is no returne: Diuinitie takes her vp, for theſe; and, vpon ſupernaturall principles, teaches her a Creation, a Reſurrection. Philoſophy teaches vs to follow ſenſe, as an infallible guide; Diuinity tels hir, that faith is of things not ſeen. Logick teaches vs firſt to diſcourſe, then to reſolue: Diuinity, to aſſent without arguing. Ciuil law teacheth, that long cuſtome preſcribeth: Diuinity that old things are paſſed; Morall Philoſophie that tallying of iniuries is iuſtice: Divinitie, that good muſt be returned for ill; Policie, that better is a miſchiefe then an inconuenience: Diuinitie, that wee maie not doe euill that good maie enſue. The Schoole is well ordered, while Diuinitie keepes the chaire: but, if anie other skill vſurpe it, and checke their miſtreſſe, there can followe nothing but confuſion and Atheiſme.

Much difference is to bee made betwixt a reuolter, and a man trayned vp in error. A Iew and an Arryan both deny Chriſts deity: yet this opinion is not in both puniſhed with bodily death. Yea, a reuolt to a leſſe error is more puniſhable then education in a capitall hereſie. Errors of iudgement, tho leſſe regarded then errors of practice, yet are more pernicious: but none ſo deadly as theirs that once were in the truth. If truth be not ſued to, it is dangerous; but if forſaken, deſperate.

It is an ill argument of a good action not well done, when we are glad that it is done. To bee affected with the comfort of the conſcience of wel performing it, is good: but meerly to reioyce that the act is ouer, is carnall. He neuer can begin cheerfully, that is glad he hath ended.

Hee that dooth not ſecret ſeruice to GOD with ſome delight, doth but counterfaite in publique. The truth of anie acte or paſſion is then beſt tryed, when it is without witneſſe. Openlie, manie ſiniſter reſpects may draw from vs a forme of religious duties: ſecretly, nothing but the power of a good conſcience. It is to bee feared, God hath more true & deuout ſeruice, in cloſets, thē in churches.

Words and diſeaſes grow vpō vs with years. In age wee talke much, becauſe wee haue ſeene much, and ſoone after ſhal ceaſe talking for euer: Wee are moſt diſeaſed, becauſe nature is weakeſt, and death which is neere, muſt have harbingers: ſuch is the old age of the World. No maruell, if this laſt time bee full of writing, and weake diſcourſe; full of ſectes and hereſies, which are the ſickneſſes of this great and decaied body.

The beſt ground vntilled ſooneſt runs out into ranke weeds. Such are Gods Children; Ouer-growne with ſecuritie ere they are aware, vnleſſe they bee wel exerciſed both with Gods plow of affliction, and their owne induſtry in meditation. A man of knowledge that is eyther negligent, or vncorrected, cannot but growe wilde and godleſſe.

With vs vileſt things are moſt common; But with GOD the beſt thinges are moſt frequently giuen. Grace which is the nobleſt of all Gods fauours, is vnpartially b •••• wed vpon all willing • eceiuers; whereas Nobilitie of blood and height of place, bleſſings of an inferiour nature, are reſerued for fewe. Heerein the Chriſtian followes his Father; his prayers which are his richeſt portion hee communicates to al; his ſubſtance according to his ability, to fewe.

God therfore giues, becauſe hee hath giuen; making his former fauours, •••• ments for more: Man therefore ſhuts his hand, becauſe he hath opened it. Ther is no ſuch way to procure more from God, as to vrge him with what he hath done. All Gods bleſſings are profitable and excellent; not ſo much in themſelues, as that they are inducements to greater.

Gods immediate actions are beſt, at firſt. The frame of his creation how exquiſite was it vnder his hand! afterwardes, blemiſhed by our ſin: mans indeuours are weake in their beginnings, and perfitter by degrees. No ſcience, no deuiſe hath euer bin perfite in his cradle; or at once hath ſeene his birth and maturitie: of the ſame nature are thoſe actions which God worketh mediately by vs according to our meaſure of receit. The cauſe of both is, on the one ſide the infiniteneſſe of his wiſedome and power which cannot bee corrected by any ſecond aſſayes: On the other, our weakenes helping it ſelfe by former grounds and tryals. Hee is an happie man that detractes nothing from Gods workes, and addes moſt to his owne.

The olde ſaying is more cōmon then true; that thoſe which are in hell know no other heauen: for this makes the damned perfitly miſerable, that out of their own torment, they ſee the felicitie of the ſaints; togither with their impoſſibility of attayning it. Sight without hope of fruition is a torment alone: Thoſe that heere might ſee God and will not, or doe ſee him obſcurely and love him not, ſhall once ſee him with anguiſh of ſoule & not enioie him.

Somtimes euill ſpeeches come from good men, in their vnaduiſedneſſe▪ and, ſomtimes, euen the good ſpeeches of men may proceede from an ill ſpirit. No confeſſion coulde bee better then Satan gaue of Chriſt: It is not enough to conſider what is ſpoken, or by whom; but whence, & for what. The ſpirit is oft-times tryed by the ſpeech: but other-times the ſpeech muſt bee examined by the ſpirit; and the ſpirit, by the rule of an higher word.

Greatneſſe puts hie thoughts, & big words, into a man; whereas the deiected minde takes, careleſly, what offers it ſelfe. Euerie worldling is baſe-minded; & therfore his thoughts creep ſtil lowe vpon the earth. The Chriſtian both is & knowes himſelfe truely great; and thereupon mindeth and ſpeaketh of ſpirituall, immortall, glorious, heauenly thinges. So much as the ſoule ſtoopeth to earthly thoughts; ſo much is it vnregenerate.

Long acquaintance as it maketh thoſe things which are euill, to ſeem leſſe euill; ſo it makes good thinges which at firſt were vnpleaſant, delightfull. There is no euill of payne, nor no morall good action, which is not harſh at the firſt. Continuance of euill, which might ſeem to weary vs, is the remedie and abatement of wearineſſe: & the practice of good, as it profiteth, ſo it pleaſeth. He that is a ſtrāger to good and euill, findes both of them troubleſome. GOD therefore dooth well for vs, while he exerciſeth vs with long afflictions: and wee doe well to our ſelues while wee continually buſie our ſelues in good exerciſes.

Sometimes it is well taken by men, that wee humble our ſelues lower then there is cauſe. Thy ſeruant IACOB, ſayth that good Patriarch; to his brother, to his inferiour. And no leſſe well doth God take theſe ſubmiſſe extenuations of our ſelues; I am a worme & no man: Surely I am more fooliſh then a man, & haue not the vnderſtanding of a man in mee. But I neuer finde, that anie man bragged to GOD although in a matter of Truth, and within the compaſſe of his deſert, and was accepted. A man may be too lowly in his dealing with men, euen vnto contempt: with God hee cannot; but the lower hee falleth, the higher is his exaltation.

It is verie hard for the beſt man, in a ſuddayne extreamitie of death, to ſatisfie himſelf in apprehending his ſtaie, and repoſing his heart vppon it: for the ſoule is ſo oppreſſed with ſuddaine terrour, that it cannot wel commaund it ſelfe, till it haue digeſted an euill. It were miſerable for the beſt Chriſtian, if all his former prayers and meditations did not ſerue to ayde him in his laſt ſtraites, and meete together in the center of his extreamitie: yielding though not ſenſible reliefe, yet ſecret benefit to the ſoule; wheras the worldly man in this caſe, hauing not laid vp for this houre, hath no comfort from God, or from others, or from himſelfe.

All externall good or euill is meaſured by ſenſe: neither can we account that eyther good or ill, which doth neither actually auaile, nor hurt vs: ſpiritually this rule holds not. All our beſt good is inſenſible. For, al our future (which is the greateſt) good, we hold onlie in hope; and the preſent fauour of God wee haue many times, and feel not. The ſtomach findes the beſt digeſtion euen in ſleepe when we leaſt perceiue it; and whiles wee are moſt awake, this power worketh in vs eyther to further ſtrength or diſeaſe, without our knowledge of what is done within: And on the other ſide, that man is moſt dangerouſly ſick, in whome nature decayes without his feeling, without his complaint. To knowe our ſelues happie, is good: but wo were to vs Chriſtians, if wee could not bee happie, and knowe it not.

There are none that euer did ſo much miſchief to the Church, as thoſe that haue beene excellent in wit & learning. Others may bee ſpightfull enough, but want power to accompliſh their malice. An enemy that hath both ſtrength & craft is worthy bee feared. None can ſinne againſt the Holy-Ghoſt, but thoſe which haue had former illumination. Tell not mee what partes a man hath, but what grace: honeſt ſottiſhnes is better then profane eminence.

God and man build in a contrary order. Man layes the foundatiō firſt, then addes the walls, the roofe laſt. God began the roofe firſt, ſpreading out this vault of heauen, ere he layd ye baſe of the earth. Our thoughtes muſt followe the order of his worke-manſhip. Heavē muſt be minded firſt; earth afterwarde: and ſo much more, as it is ſeene more. Our meditation muſt herein follow our ſenſe: A fewe miles giue boundes to our view of earth; wheras wee may neere ſee half the heaven at once. Hee that thinkes moſt both of that which is moſt ſeene, and of that which is not ſeene at all, is happieſt.

It argues the world full of Atheiſtes, that thoſe offences which may impeach humane ſocietie, are entertained with an anſwerable hatred and rigor: Thoſe which do immediately wrong the ſupreme maieſtie of God, are turned ouer with ſcarce ſo much as diſlike. If wee conuerſed with God as we doe with men, his right would bee at leaſt as precious to vs as our owne. All that conuerſe not with God are without God: not only thoſe that are againſt God, but thoſe that are without God are Atheiſts. Wee may be too charitable: I feare not to ſay, that theſe our laſt times abound with honeſt Atheiſts.

Naturally life is before death, and death is only a priuation of life: Spiritually it is contrary: As PAVL ſayth of the grayne, ſo may wee of man in the buſineſſe of his Regeneration. Hee muſt die before hee can liue; yet this death preſuppoſes a life that was once, and ſhould bee. God chooſes to haue the difficulteſt, firſt: we muſt bee content with the payne of dying, ere we feele the comfort of life. As wee dy to nature, ere we liue in glory: So, wee muſt die to ſinne, ere we can live to Grace.

Death did not firſt ſtrike Adam the firſt ſinfull man: nor Cain the firſt hypocrite; but Abel the innocent and righteous. The firſt ſoule that met with death, overcame death: the firſt ſoule that parted from earth, went to Heaven. Death argues not diſpleaſure: becauſe he whō God loved beſt, dyes firſt; and the murtherer is puniſhed with living.

The lives of moſt are miſ-ſpent, only for want of a certayne ende of their actions. Wherin, they doe as vnwiſe Archers, ſhoot away their arrows they know not at what mark: They liue only out of the preſent, not directing thēſelues and their proceedings to one vniuerſall ſcope: whence they alter vpon all change of occaſions, and neuer reache anie perfection; neither can doe other but continue in vncertaintie, and end in diſcomfort. Others ayme at one certaine marke, but a wrong one. Some (tho fewer) leuell at the right end, but amiſſe. To liue without one maine and common ende, is idleneſſe and folly. To liue to a falſe ende is deceit and loſſe: True Chriſtian wiſdom both ſhows the end, and findes the way. And as cunning Politickes have many plots to compaſſe one and the ſame deſigne by a determined ſucceſſion: ſo the wiſe Chriſtian, fayling in the meanes, yet ſtill fetcheth about to his ſteadie ende with a conſtant change of indeuours: Such one onely lives to purpoſe, and at laſt repents not that hee hath lived.

The ſhip-wrack of a good conſcience is the caſting awaie of all other excellencies. It is no rare thing to note the ſoule of a wilfull ſinner ſtripped of all her graces, and by degrees expoſed to ſhame: ſo thoſe, whom wee have knowen admired, have fall'n to bee levell with their fellows; and from thence beneath them, to a mediocrity; and afterwards to ſottiſhnes and contempt, belowe the vulgar. Since they haue caſt awaie the beſt, it is iuſt with God to take away the worſt; and to caſt off them in leſſer regardes, which haue reiected him in greater.

It hath euer bin counted more noble and ſuccesfull, to ſet vpon an open enemie in his owne home, then to expect till hee ſet vppon vs, whiles wee make onely a defenſiue warre. This rule ſerues vs for our laſt enemy Death: whence that olde demand of Epicure is eaſily anſwered; whether it bee better Death ſhould come to vs, or that we ſhould meete him in the waie: meet him in our minds, ere hee ſeize vpon our bodies. Our cowardlineſſe, our vnpreparation is his aduantage: wheras true boldeneſſe, in confronting him, diſmayes and weakens his forces. Happie is that ſoule that can ſende out the ſcoutes of his thoughts before-hand, to diſcouer the power of Death afarre off; and then can reſolutely incounter him at vnwares vpon aduantage: ſuch one lives with ſecuritie, dies with comfort.

Manie a man ſends others to heauen, and yet goes to hell himſelfe: and not fewe hauing drawn others to hell, yet themſelues returne by a late repentance, to life. In a good actiō it is not good action, it is not good to ſearche too deeply into the intentiō of the agent, but in ſilēce to make our beſt benefit of the worke: In an euil, it is not ſafe to regard the qualitie of the perſon, or his ſucceſſe, but to conſider the action abſtracted from all circumſtances, in his owne kind. So we ſhall neither neglecte good deedes becauſe they ſpeede not well in ſome hands, nor affecta proſperous euill.

There is no difference betwixt anger and madneſſe, but continuance: for, raging▪ anger is a ſhort madneſſe. What elſe argues the ſhaking of the hands and lippes, paleneſſe or redneſſe, or ſwelling of the face, glaring of the eies, ſtammering of the tongue, ſtamping with the feet, vnſteadie motions of the whole bodie, raſhe actions which wee remember not to haue done, diſtracted and wilde ſpeeches? and madneſſe againe is nothing but a continued rage, yea ſome madneſſe rageth not: ſuch a mild madneſſe is more tolerable then frequent and furious anger.

Such as a mans delightes and cares are in health, ſuch are both his thoughtes and ſpeeches commonly on his death-bed: The proud man talkes of his faire ſutes, the glutton of his diſhes, the wanton of his beaſtlineſſe, the religious man of heauēly things. The tongue will hardly leaue that, to which the heart is inured. If we would haue good motions to viſit vs while wee are ſicke, wee muſt ſend for them familiarly in our health.

Hee is a rare man that hath not ſome kind of madneſſe reigning in him: One a dull madneſſe of melancholy, another a cōceited madneſſe of pride, another a ſuperſtitious madneſſe of falſe deuotion, a fourth of ambition, or couetouſneſſe, a fift the furious madneſſe of anger; a ſixt the laughing madneſſe of extreame mirth, a ſeauenth a drunken madneſſe, an eightth of outragious luſt, a ninth the learned madneſſe of curioſitie, a tenth the worſt madneſſe of profaneneſſe and Atheiſme. It is as hard to reckon vp all kindes of madneſſes, as of diſpoſitions. Some are more noted and puniſhed then others; for that the mad in one kinde dooth as much condemne another, as the ſober man condemnes him. Onlie that man is both good, and wiſe and happie, that is free from all kindes of phrē ſie.

There bee ſome honeſt errors, wherewith I neuer found that God was offended; That an husband ſhould think his owne wife comely, although ill-fauoured in the eyes of others; that a man ſhoulde thinke more meanely of his owne good partes then of weaker in others; to giue charitable (though miſtaken) conſtructions of doubtfull actions and perſons (which are the effectes of naturall affection, humilitie, loue) were neuer cenſured by God: Herein alone wee erre, if wee erre not.

VVeake ſtomackes which can not digeſt large meales, feede oft and little: For our ſoules, that which we want in meaſure, we muſt ſupply in frequence. Wee can neuer fully enough cō prehēd in our thoughts the ioyes of heauen, the meritorious ſufferings of Chriſt, the terrours of the ſecōd death: therfore wee muſt meditate of them often.