second shall be what thou wilt Give him Education in good Letters to the utmost of thy ability and his capacity Season his youth with the love of his Creatour and make the fear of his God the beginning of his knowledg If he have an active spirit rather rectifie then curb it but reckon idleness among his chiefest faults Above all things keep him from vain lascivious and amorous Pamphlets as the Primmers of all Vice As his judgement ripens observe his inclination and tender him a Calling that shall not cross it Forced Marriages and Callings seldom prosper shew him both the Mow and the Plough and prepare him as well for the danger of the Skirmish as possess him with the honour of the prize If he chuse the profession of a Schollar advise him to study the most prositable arts Poetry and the Mathematicks take up too great a latitude of the Soul and moderately used are good Recreations but bad Callings being nothing but their own Reward if he chuse the profession of a Souldier let him know withall Honour must be his greatest wages and his enemies his surest Paymaster Prepare him against the danger of a Warr and advise him of the greater mischiefs of a Garnison let him avoid Debauchedness and Duels to the utmost of his power and remember he is not his own man and being his Countries servant hath no estate in his own life If he chuse a Trade teach him to forget his Fathers House and his Mothers Wing Advise him to be conscionable carefull and constant This done thou hast done thy part leave the rest to Providence and thou hast done it well CHAP. C. COnvey thy love to thy Friend as an Arrow to the Mark to stick there not as a Ball against the Wall to rebound back to thee that friendship will not continue to the End that is begun for an End MEditation is the life of the soul Action is the soul of Meditation Honour is the reward of action So meditate that thou maist do So do that thou mai'st purchase Honour For which purchase give God the Glory FINIS Spare-Minutes Or RESOLVED MEDITATIONS And REMEDITATED RESOLUTIONS Written by ARTHUR WARWICK Ego cur acquirere pauca Si possim invidetur The sixt Edition AMSTERDAM Printed by Stephen Swart Bookseller at the westside of the Exchange at the Crouned Bible 1677. Resolved MEDITATIONS And Premeditaded RESOLUTIONS IT is the over curious ambition of many to be best or be none if they may not doe so well as they would they will not doe so well as they may I will doe my best and what I want in power supply in will Thus whils I pay in part I shall not bee a debtor for all Hee owes most that payes nothing CHAP. I. PRide is the greatest enemy to reason and discretion the greatest opposite to pride For whils wisedome makes art the ape of nature pride makes nature the ape of art The Wiseman shapes his apparell to his body the proud man shapes his body by his apparell 'T is no marvell then if hee know not himself when he is not to day like him he was yesterday and less marvell if good men will not know him when he forgets himself and all goodness I should fear whil'st I thus change my shape least my Maker should change his opinion and finding me not like him Ho made mee reject me as none of his making I would any day put off the old cause of my apparell but not every day put on new fashioned apparell I see great reason to bee ashamed of my pride but no reason to bee proud of my shame CHAP. II. The reason that many men want their desires is because their desires want reason He may doe what hee will that will doe but what hee may CHAP. III. I Should marvell that the Covetous man can still be poor when the Rich man is still covetous but that I see a poor man can bee content when the contented man is onely rich the one wanting in his store whiles the other is stored in his wants I see then wee are not rich or poor by what we possess but by what we desire For hee is not rich that hath much but hee that hath enough nor hee poor that hath but little but hee that wants more If God then make mee rich by store I will not impoverish my selfe by covetousness but if hee make mee poor by want I will enrich my selfe by content CHAP. IV. HYpocrisie desires to seem good rather than to be so honestie desires to be good rather than seem so The worldlings purchase reputation by the sale of desert wisemen buy desert with the hazard of reputation I would doe much to heare well more to deserve well and rather loose opinion then merit I shall more joy mee that I know my selfe what J am than it shall grieve me to hear what others report mee J had rather deserve well without praise than doe ill with commendation CHAP. V. ACoward in the field is like the Wisemans fool his heart is at his mouth and he doth not know what he does profess but a Coward in his faith is like a fool in his wisdome his mouth is in his heart and hee dares not profess what he does know I had rather not know the good I should doe than not do the good I know It is better to bee beaten with few stripes than with many CHAP. VI. Each true Christian is a right traveller his life his walk Christ his way Heaven his home His walk painfull his way perfect his home pleasing I will not loyter least I come short of home I will not wander least I come wide of home but bee content to travell hard and be sure I walk right so shall my safe way find its end at home and my painfull walk make my home welcome CHAP. VII AS is a wound to the body so is a sinfull body to the soul the body indangered till the wound be cured the soul not sound till the bodies sin bee healed and the wound of neither can bee cured without dressing nor dressed without smarting Now as the smart of the wound is recompensed by the cure of the body so is the punishment of the body sweetned by the health of the soul Let my wound smart by dressing rather than my body die Let my body smart by correction rather than my soul perish CHAP. VIII IT is some hope of goodnes not to grow worse it is a part of badnes not to grow better I will take heed of quenching the spark and strive to kindle a fire If I have the goodnes I should it is not too much why should I make it les If I keep the goodnes I have 't is not enough Why doe I not make it more Hee ne're was so good as he should be that doth not strive to be better than he is He never will be better than he is that doth not fear to bee worse then hee was CHAP. IX
a city let the Commander endeavour to take from the Defendants all scruples which may invite them to a necessity of defence Whom the fear of slavery necessitates to sight the boldness of their resolution will disavantage the assaylants and dissicilitate their design Sense of necessity justifies the Warr and they are hopefull in their arms who have no other hope but in their ams CHAP. LXXIX IT is good for States Princes if thy use ambitious men for their advantage so to order things that they be still progressive rather than retrograde When ambitious men find an open passage they are rather busie than dangerous and if well watcht in their proceedings they will catch themselvs intheir own snare and prepare a way for their own destruction CHAP. LXXX OF all Recreationis Hunting is most proper to a Commander by the frequency whereof he may be instructed in that necessary knowledge of situation with pleasure which by earnest experience would be dearly purchas'd The Chase is a fair Resemblance of a hopefull Warr proposing to the Pursuer a flying Enemy CHAP. LXXXI EXpect the army of thy Enemy on plain and easie ground and still avoyd mountainous and rocky places and straight passages to the utmost of thy power it is not safe to pitch any where thy forces cannot be brought together He never deserv'd the name of good Gaimster that hazards his whole Rest upon less than the strength of his whole Game CHAP. LXXXII IT matters not much whether in government thou tread'st the steps of severe Hannibal or gentle Scipio so thy actions be honourable and thy life vertuous Both in the one and the other is both defect and danger if not corrected and supported by the fair Repute of some extraordinary Endowments No matter whether black or white so the Steed be good CHAP. LXXXIII IT is the safest way in a Martiall expedition to commit the main charge to one Companions in command beget confusion in the Camp When two able Commanders are joyned in equall Commission each is apt to think his own way best and by mutuall thwarting each other both give opportunity to the Enemy CHAP. LXXXIV IT is a high point of Providence in a Prince to observe popular Sects in their first Rise and with a severe hand to nipp them in the Budd But being once full ag'd it is wisdom not to oppose them with too strong a hand lest in suppressing one there arise two a soft Current is soon stopped but a strong stream resisted breaks into many or overwhelm's all CHAP. LXXXV IT makes very much to thy advantage to observe strictly the Nationall vertues and vices and humours of forrein Kingdoms whereby the times past shall read usefull Lectures to the times present He that would see what shall be let him consider what hath been CHAP. LXXXVI IF like Manlius thou commandest stout and great things be like Manlius stout to execute great commands it is a great blemish in Sovereignty when the Will rores and the Power whispers if thou canst not execute as freely as thou commandst command no more than what thou maist also freely execute CHAP. LXXXII IF one Prince desire to obtain any thing of another let him if occasion will bear it give him no time to advise Let him endeavour to make him see a necessity of sudden resolution and the danger either of Deniall or Delay Hee that gives time to resolve gives leasure to deny and warning to prepare CHAP. LXXXVIII L Let not thine army at the first encounter be too prodigall in her strength for a dead lift When the enemy hath abated the fury of his first heat let him then feel thou hast reserved thy forces for the last blow So shall the honour he hath gained by his valour encrease the glory of thy victory Fore-games when they prove are speediest but after-games if wisely play'd are surest CHAP. LXXXIX IT is very requisite for a Prince to keep the Church always in proportion to the State If the Government of the one be Monarchicall and the other Democraticall they will agree like Metall joyned with clay but for a while Durable is that State where Aaron commands the people and where Moses commands Aaron But most happy in the continuance where God commands both CHAP. XC LEt not the Covetousness of a Captain purloyn to his own use or any way bereave his souldiers of any profit due unto their service either in their means or spoyls Such injuries being quickn'd by their dayly necessities are never forgot What Souldiers earn with the hazard of their lives if not enjoy'd prophesies an overthrow in the next Battell CHAP. XCI IF a Prince expect vertuous Subjects let his Subjects have a vertuous prince So shall he the better punish the vices of his degenerate Subjects So shall they trulier prize vertue and follow it being exemplified in their Prince CHAP. XCII IT is the property of a wise Commander to cast an eye rather upon Actions than upon persons and rather to reward the merits of men than to read the Letters of Ladies He that for favour or reward preferr's a worthless Souldier betray 's a Kingdom to advance a Traytor CHAP. CXIII WHere Order and Fury are well acquainted the Warr prospers and Souldiers end no less men then they begun Order is quickened by Fury and Fury is regulated by Order But where Order is wanting Fury runs her own way and being an unthrift of its own strength failing in the first assault cravens and such beginning more than men end less than women CHAP. XCIV IT is the quality of a wise Commander to make his Souldiers confident of his wisdom and their own strength if any danger be to conceal it if manifest to lessen it Let him possess his army with the justness of the Warr and with a certainty of the victory A good cause makes a stout heart and a strong arm They that fear an overthrow are half conquered CHAP. XCV IT is requisite in a Generall to mingle love with the severity of his Discipline they that cannot be induced to fear for love will never be inforced to love for feare Love opens the heart Fear shuts it That encourages This compell's And victory meets encouragement but flees Compulsion CHAP. XCVI IT is the part of a well advised State never to entrust a weighty service unto whom a noted injury or dishonour hath been done He cannever be zealous in performance of Service the height of whose expectation can rather recover a lost name than gain a fresh honour CHAP. XCVII THree ways there be to begin a Repute and gain dignities in a Common-wealth The first by the vertue of glorious Parents which till thou degeneratest too much may raise thee upon the wings of Opinion The second is by associating with those whose actions are known to be eminent The third by acting some exploit either publique or private which in thy handhath proved honourable The two first may miss being founded on Opinion the
enough hath a fool to his schollar He that thinks himselfe wise enough to instruct himself hath a fool to his master The end of the Third Century THE Fourth Century CHAP. I DEmean thy self more warily in thy study then in the street If thy public actions have a hundred witnesses thy private have a thousand The multitude look's but upon thy actions Thy conscience look's into them the multitude may chance to excuse thee if not acquit thee thy conscience will accuse thee if not condemn thee CHAP. II. OF all vices take heed of Drunkenness Other vices are but fruits of disordered affections this disorders nay banishes reason Other vices but impair the soul this demolishes her two chief faculties the Understanding and the Will Other vices make their own way this makes way for all vices He that is a Drunkard is qualified for all vice CHAP. III. IF thy sin trouble thee let that trouble comfort thee as pleasure in the remembrance of sin exasperats Justice so sorrow in the repentance of sin mollifies mercy it is less danger to commit the sin we delight in than to delight in the sin we have committed CHAP. IV. THe way to God is by thy self The way to thy self is by thy own corruptions he that balks this way err's he that travels by the creatures wanders The motion of the Heavens shall give thy soul no rest the vertue of Herbs shall not encrease thine The height of all Philosophy both natural and moral is to know thy self and the end of this knoweledg is to know God CHAP. V. INfamy is where it is receiv'd if thou art a Mudd-wall it wil stick if Marbl it will rebound if thou storm at it 't is thine if thou contemn it 't is his CHAP. VI. IF thou desire Magistracy learn to forget thy self if thou undertake it bid thy self farewell he that looks upon a common cause with private eyes looks through false Glasses In the exercise of thy politic office thou must forget both Ethicks and Oeconomicks He that puts on a public Gown must put off a private Person CHAP. VII LEt the words of a Virgin though in a good cause and to as good purpose be neither violent many nor first nor last it is less shame for a Virgin to be lost in a blushing silence then to be found in a bold Eloquence CHAP. VIII ARt thou in plenty give what thou wilt Art thou in poverty give what thou canst as what is receiv'd is receiv'd according to the manner of the receiver so what is given priz'd according to the measure of the giver he is a good workman that makes as good work as his matter will permit CHAP. IX GOd is the Author of Truth the Devill the Father of Lies If the telling of a truth shall endanger thy life the author of Truth will protect thee from the danger or reward thee for thy dammage If the telling of a Lie may secure thy life the father of Lies will beguil thee of thy gains or traduce the security Better by losing of a life to save it then by saving of a life to lose it However better thou perish than the Truth CHAP. X. Consider not so much what thou hast as what others want what thou hast take heed thou lose not What thou hast not take heed thou covet not if thou hast many above thee turn thy eye upon those that are under thee If thou hast no Inferiours have patience a while and thou shalt have no Superiours The grave requires no marshal CHHP. XI IF thou seest any thing in thy self which may make thee proud look a little further and thon shalt find enough to humble thee if thou be wise view the Peacock's feathers with his feet and weigh thy best parts with thy imperfections He thar would rightly prize the man must read his whole Story CHAP. XII LEt not the sweetness of contemplation be so esteem'd that action be despis'd Rachel was more fair Lea more fruitfull as contemplation is more delightfull so is it more dangerous Lot was upright in the City and wicked in the Mountain CHAP. XIII IF thou hast but little make it not less by murmuring if thou hast enough make it not too much by unthankfulness He that is not thankfully contented with the lest favour he hath receiv'd hath made himself incapable of the lest favour he can receive CHAP. XIV WHat thou hast taken unlawfully restore speedily for the sin in taking it is repeated every minute thou keep'st it if thou canst restore it in kind if not in value if it may be restore it to the party if not to God the Poor is Gods Receiver CHAP. XV. LEt the fear of a danger be a spur to prevent it He that fears otherwise gives advantage to the danger It is less folly not to endevour the prevention of the evil thou fearest then to fear the evil which thy endeavor cannot prevent CHAP. XVI IF thou hast any excellence which is thine own thy tongue may glory in it without shame but if thou hast receiv'd it thy glory is but usurpation and thy pride is but the prologu of thy shame Where vainglory commands there folly counsels where pride Rides there shame Lacquies CHAP. XVII GOd hath ordained his creatures not onely for necessity but delight since he hath carv'd thee with a bountifull hand fear not to receive it with a liberal heart He that gave thee water to allay thy thirst gave thee wine to exhilarat thy heart Restore him for the one a necessity of thanks return him for the other the chearfulness of prais CHAP. XVII IF the wicked flourish and thou suffer be not discourag'd thy are fatted for destruction thou art Dieted for health they have no other Heaven but the hopes of a long Earth thou hast nothing on Earth but the hopes of a quick Heaven if there were no journeys end the travell of a Christian were most comfortless CHAP. XIX IMp not thy wings with the Churches feathers least thou flie to thy own Ruine impropriations are bold Metaphors which continued are deadly Allegories one foot of land in Capite encumbers the whole estate The Eagle snatcht a coal from the Altar but it fired her Nest CHAP. XX. LEt that table which God hath pleas'd to give thee please thee He that made the Vessell knows her burthen and how to ballast her He that made all things very good cannot but do all things very well If thou be content with a little thou hast enough if thou complainest thou hast too much CHAP. XXI WOuld'st thou discover the true worth of a man Behold him naked dis-treasure him of his ill-got Wealth degrade him of his dear bought honour dis-robe him of his purple Habit. Discard his pamper'd body then look upon his soul and thou shalt find how great he is Naturall sweetness is never sented but in the absence of artificiall CHAP. XXII IF thou art subject to any secret folly blab it not last thou appear
often in his mouth when the fool hath said in his heart There is no God I may soonest heare the tongue but safest the heart the tongue speaketh lowdest but the heart truest CHAP. XXIV THe speech of the tongue is best known to men God best understands the language of the heart the heart without the tongue may pierce the eares of heaven the tongue without the heart speaks an unknowne language No marvell then if the desires of the poore are heard when the prayers of the wicked are unregarded I had rather speak three words in a speech that God knows then pray three houres in a language he understands not CHAP. XXV MEditation is the womb of our actions action the midwife of our Meditations A good perfect conception if it want strength for the birth perisheth in the womb of the mind and if it may be said to be born it must be said to be stillborn a bad and imperfect conception if it hath the happines of a birth yet the mind is but delivered of a burthen of imperfections in the perfection of deformity which may beg with the criple at the gate of the Temple or perish through imperfections If I meditate whats's good to be done and doe not the good I have meditated I loof my labour and make curst my knowledg If I doe the thing that is good and intend not that good that I doe it is a good action but not well done Others may enjoy some benefit I deserve no commendations Resolution without action is a sloathfull folly Action without resolution is a foolish rashnes First know what 's good to be done then do that good being known If forecast be not better than labour labour is not goot without forecast I would not have my actions done without knowledge nor against it CHAP. XXVI IT is the folly of affection not to reprehend my erring friend for feare of his anger it is the abstract of folly to be angry with my friend for my errors reprehension I were not a friend if I should see my friend out of the way and not advise him I were unworthy to have a friend if hee should advise me being out of the way and I bee angry with him Rather let me have my friends anger than deserve it rather let the righteous smite me friendly by reproof than the pretious oyle of flattery or connivence breake my head It is a folly to flie ill will by giving a just cause of hatred I think him truer friend that deserves my love than he that desires it CHAP. XXVII WHen children meet with primroses nuts or apples in their way I see those pleasures are oftimes occasions to make them loyter in their errands so that they are sure to have their parents displeasure oftimes their late returne findes a barr'd entrance to their home whereas those who meete with dangers in the way make haste in their journey and their speed makes them welcomed with commendation Nature hath sent me abroad into the world and I am every day travelling homeward If I meet with store of miseries in my way discretion shall teach me a religious haste in my journey And if I meet with pleasures they shall pleasure me onely by putting me in minde of my pleasures at home which shall teach me to scorne these as worse than trifles I will never more rekon a troublesome life a curse but a blessing A pleasant journey is deere bought with the losse of home CHAP XXVIII WHen I see the fisher bait his hook I think on Satans subtile malice who sugars over his poysoned hookes with seeming-pleasures Thus Eves Apple was canded with divine knowledge ye shall be as God knowing good and evill When I see the fish fast hang'd I thinke upon the covetous Worldling who leapes at the profit without considering the danger Thus Achan takes the gold and the garment and ne're considers that his life must answer it If Satan besuch a fisher of men its good to look before wee leape Honey may bee eaten so that wee take heed of the sting I will honestly enjoy my delights but not buy them with danger CHAP. XXIX I See when I have but a short journey to travell I am quickly at home soone out of the paine of my travell soone into the possession of my rest If my life bee but my walk and Heaven my home why should I desire a long journey Indeed knowing my home so pleasand I would not bee weary with a long walk but yet the shorter my journey the sooner my rest CHAP. XXX I Cannot see two sawyers work at the pit but they put mee in minde of the Pharisee and the Publican the one casts his eye upward whiles his actions tend to the pit infernal the other standing with a dejected Countenance whiles his hands and heart move upward 'T is not a shame to make shew of our profession so wee truely profes what wee make shew of But of the two I had rather bee good and not seeme so than seeme good and not bee so The Publican went home to his house rather justified then the Pharisee CHAP. XXXI WHen I thinke on the Eagls carying up of the shel fish into the ayre onely to the end he may brak him by his fall it puts me in minde of the divels costly courtesies who out of the bounty of his subtilty is still ready to advance us to destruction Thus more then once he dealt with my Redeemer no sooner had hee rais'd him to the top of an high pinacle but straight followes cast thy selfe down and having placed him on an high mountaine let him fall downe and he shall be largely rewarded with his own If advancement be so dangerous I will take heed of being ambitious Any estate shall give me content I am high enough if i can stand upright CHAP. XXXII WHen i se leavs drop from their trees in the beginning of Autumne just such thinck I is the friendship of the world Whiles the sap of maintenance lasts my friends swarm in abundance but in the winter of my need they leave me naked He is an 〈◊〉 happy man that hath a true friend at his need but he is more truly happy that hath no need of his friend CHAP. XXXIII I Should wonder that the unsatiable desires of ambition can finde no degree of content but that I see they seeke a perfection of honour on earth when the fullnesse of glory is onely in Heaven The honour on earth is full of degrees but no degre admits a perfection Whereas the glory of Heaven admits of degrees but each degre affords a fullnes Here one may be lower then another in honour and yet the highest want a glory There though one Starre differs from another in glory yet in the fullnes of glory they all shine as Starres Here the greatest may want there the least hath enough Here all the earth may not be enough for one There one Heaven is enough for all Lord
let me rather be least there without honour here then the greatest here without glory there I had rather be a dorekeeper in that house then a ruler in these tents CHAP. XXXIV When I see the heavenly Sunn buried under earth in the evening of the day in the morning to find a resurrection to his glory Why think I may not the Sonnes of heaven buried in th' earth in the evning of their daies expect the morning of their glorious Resurrection Each night is but the pastdayes funerall and the morning his resurrection Why then should our funerall sleep bee other then our sleep at night Why should we not as well awake to our Resurrection as in the morning I see night is rather an intermission of day then a deprivation and death rather borrows our life of us then robbs us of it Since then the glory of the Sunn findes a Resurrection why should not the sonnes of glory Since a dead man may live againe I will not so much look for an end of my life as wait for the comming of my change CHAP. XXXV I See that candle yeelds me small benefit at day which at night much steeds me and I know the cause is not because the candles light was les at day but becaus the daies light is les in the evening As my friends love to me so mine to my friend may be at all times alike but we best se it when we most need it and that not because our love is then greater but our want Though then i welcome a courtesie according to my want yet i will value a courtesie according to its worth That my fortunes need not my friends courtesie is my happiness should my happiness sleight my friends courtesie 't were my folly CHAP. XXXVI I See that candle makes small shew in the day which at night yeelds a glorious lustre not becaus the candle has then more light but becaus the ayre hath then more darkness How prejudiciall then is that ambition which makes me seem less then Jam by presuming to make me greater then I should be They whose glory shines as the sparks amongst stubble loos their light if compared to the Sonne of glory I will not seat my self higher then my place least J should be disgraced to an humility but if J place my self lower then my seat J may be advanced to the honour of Friend sit up higher I had rather be exalted by my humility then be brought low by my exaltation CHAP. XXXVII I See that candle which is as a Sunn in the darknes is but as a darknes in the Sunn the candle not more lightning the nights darknes then the Sunn darkening the candles light I will take heed then of contention especially with great ones As J may be to strong for the weaker so J must be to weak for the stronger I cannot so easily vanquish mine inferiors but my superiors may as easily conquer me I will doe much to be at peace with all men but suffer much ere J contend with a mighty man CHAP. XXXVIII I See when J follow my shadow it flies me when I flie my shadow it follows me I know pleasures are but shadows which hold no longer then the sun shine of my fortunes Least then my pleasures should forsake me J will sorsake them Pleasure most flies me when J most follow it CHAP. XXXIX It is not good to speak evill of all whom we know bad it is worse to judge evill of any who may proove good To speak ill upon knowledg shewes a want of charity to speak ill upon suspition shewes a want of honesty I will not speak so bad as J know of many I will not speak worse then J know of any To know evill by others and not speak it is sometimes discretion to speak evill by others and not know it is alway dishonesty Hee may be evill himselfe who speaks good of others upon knowledg but he can never be good himself who speaks evill of others upon suspition CHAP. XL. A Bad great one is a great bad one For the greatnes of an evill man makes the mans evill the greater It is the unhappy priviledg of authority not so much to act as teach wickednes and by a liberall cruelty to make the offenders sin not more his owne then others Each fault in a leader is not so much a crime as a rule for error And their vices are made if not warrans yet presidens for evill To sin by prescription is as usuall as damnable and men run post in their journey when they goe to the divell with authority When then the vices of the rulers of others are made the rules for vices to others the offences of all great ones must needs be the greatest of all offences Either then let me be great in goodnes or else it were good for me to be without greatnes My owne sinns are burthen too heavie for mee why then should I lade my self with others offences CHAP. XLI TO speak all that is true is the property of fools to speak more theâ— is true is the folly of too many He that spends all that is his own is an unthrifty prodigall He that spends more then his own is a dis-honest unthrift I may sometimes know what I will not litter I must never utter what I doe not know I should be loath to have my tongue so large as my heart I would scorn to have my heart les then my tongue For if to speak all that I know shews too much folly to speak more then I know shews to little honesty CHAP. XLII It is the ambitious folly of too manny to imitate rather greatnes then goodnes They will sooner follow the example of their Lord then the precepts of their God I will alway honour greatnes I will onely imitate goodnes rather doe good without a pattern then commit evill in imitation 'T is better to be sived without a president then to be damned by example CHAP. XLIII THere is no security in evill society where the good are often made worse the bad seldom better For it is the peevish industry of wickednes to find or make a fellow 'T is like they will be birds of a feather that use to flock together For such commonly doth their conversation make us as they are with whom we use to convers I cannot be certain not to meet with evill company but I will be carefull not to keep with evill company I would willingly sort my self with such as should either teach or learn goodnes and if my companion cannot make mee better nor I him good I will rather leave him ill then hee shall make me worse CHAP. XLIV TO teach goodnes is the greatest praise to learn goodnes the greatest profit Though hee be wisest that can teach yet he that doth learn is wiser I will not therefore be unwilling to teach nor ashamed to learn I cannot be so ignorant but I may teach somewhat nor so wise
the storm would have done by hayling I care not for that physick where the remedy is worse then the disease CHAP. XI HOw cunningly doth the Prince of darknes take on him the form of an Angell of light How often have seeming saints prooved divels even in those things lightly most faulty which they make a shew of being most free from Some more proud of being thought plain then a flaunting gallant in his new fashion Others refusing a deserved commendation onely with a desire to be commended for refufing it The one hating pride with a more proud hatred the other shunning praish with a greater vaine-glory It is bad to have vices worse to dissemble them Plato possessed his rich bed with lesse pride then Diogenes trampled on it CHAP. XII I Meet sometimes with men whose crazed braines seem soldered with quicksilver the strains of whose Actions run only in odd crotchets whose judgments being hood-winkt with their owne opinion and passion admit of I will not therefore ambitiously begg their voices for my preferment nor weigh my worth in that uneven ballance in which a feather of opinion shall be moment enough to turne the scales and make a light peece goe currant and a currant peece seem light CHAP. XV. THere are a sort of men which are kind men to me when they expect some kindness from me who have their hands down to the ground in their salutations when the ground of their salutations is to have a hand at me in some commodity But their own ends once served their kindness hath its end a◠once And then it seems strange to me how strange they will seem to grow to me as if the cause their desire being removed the effect their courtesie must straight cease I will not acknowledg such my friends but their own and when ever J see such insinuating palpation I will betink me what the author◠would have of me And with a thrifty discretion rather deny such their requests then in a prodigall kindnes become their friend more then mine own CHAP. XVI I See a number of gallants every where whose incomes come in yearely by set numbers but runn out daily sans number I could pitty the cases of such brave men but that I see them still in brave cases And when I see them often foxed me think the Proverbe sutes those sutes What is the fox but his case I should thinke them to be Eutrapelus his enemies whom he cloathed richly to make them spend freely and grow deboshed I will doe those men right and wonder at them because they desire it J will not wrong my self to envie at them because they deserve it not nor to pitty them because they scorn it I know that gorgeous apparell is an ornament to grace the Court for the glory of the Kingdom but it is no ornament usefull in the Kingdom of Grace nor needfull in the Kingdom of Glory A rich coat may bee commendable in the Accidents of armory onely but it is not the onely substance of a commendable Gentlemā J will value the apparell by the worthines of the wearer J will not value the worthines of the wearer by the worth of his apparell Adam was most gallantly appareled when he was innocently naked CHAP. XVII THE men of most credit in our time are the Usurers For they credit most men And though their greatest study bee security yet is usually their fortune to be fullest of care Time is pretious to them For they thinke a day broke to them is worth a broke-age from their Creditor Yet this they find by use that as they have much profit by putting out so must they have much care to get it in For debtors are of Themistocles his minde and take not so much care how to repay all as how they may not pay at all their creditors and make this their first resolution how they may make no resolution at all J envy not therefore the Usurers gains but considering they as Merchant-adventurers send abroad their estates in uncertain vessels sometime into the bankrupt rivers of prodigality and unthriftines sometimes into the sea of casualties and misfortunes that manny times their principall comes short home J think with my self Let them gain much by the adventure that adventure so much to gain J will make this use of those uses as to claim no interest in their gains nor to owe any thing to any man but love If I lend where need is and receive my principall again I will accompt that my principall gain and think my courtesie but a commanded charity CHAP. XVIII INgratitude is the character of an ill nature in our selves a canker of friendship with others and the very poyson that kills charity in the embrio being but newly conceived in the pregnant minds of good men and causing an abortion of liberality e're it comes to its intented birth For who will sow those barren sands where hee knows he must not only not expect a good harvest but be sure to lose his seed and labour Yet in these times what is more common or more practised then this ingratitude For in receiving benefits who will not with Euclio in Plautus find a third hand to reach out to take them But in requiting who is not more maymed then the statua's of Mercury which Alcibiades so mangled that hee scarce left them a finger to point out the way to travellers It is ten to one but wee all desire to be cured of the leprosies of our wants yet scarce one of ten of us returnes to give thankes for the cure I will not think my self so inriched by receiving a courtesie as ingaged to bee thankfull for it I am not left a free man at my liberty by taking a mans free liberality but I sell my freedom for his benefits I cannot deserve to be gracious with my friend if with the Graces I look not with two faces back to requite as well as with one forward to receive CHAP. XIX I Will not much commend others to themselves I will not at all commend my self to others So to prais any to their faces is a kind of flattery but to prais my self to any is the height of folly He that boasts his own praises speaks ill of himself and much derogates from his true deserts It is worthy of blame to affect commendation CHAP. XX. MErrily and wittily said Plautus that was one of the merry Wits of his time I would said hee by my will have tale bearers and tale-hearers punished the one hanging by the tongue the other by the eares Were his will a law in force with us many a tatling gossip would have her vowels turned to mutes and be justly tongue tied that desires to be tyed by the teeth at your table where with Thominus his tooth she gnaweth on the goodname of her neighbour And many hungry Parrat whose belly is his arts-master would cease to second his ave to his Lord with depraving tales called newes and make
his grace after dinner the disgrace of some innocent And most men would give them course entertainment that come to entertain their ears with discourse of defamative reports I will be silent and barren of discourse when I chance to heare a tale rather then go with cild therewith till anothers ears be my mid-wife to deliver me of such a deformed monster I may heare a tale of delight and perhaps smile at an innocent jest I will not jest nor joy at a tale disgracing an innocent person CHAP. XXI WHen I see a gallant ship well rigged trimmed tackled man'd and munition'd with her top and top-gallant and her spread sayles proudly swelling with a full gale infaire weather putting out of the haven into the smooth maine and drawing the spectators eyes with a well-wishing admiration and shortly heare of the same ship splitted against some dangerous rock or wracked by some disasterous tempest or sunck by some leake sprung in her by some accident mee seemeth J see the case of some Court-favourite who to day like Sejanus dazeleth all mens eyes with the splendour of his glory and with the proud and potent beak of his powerfull prosperity cutteth the waves and ploweth through the pres of the vulgar and scorneth to feare some remora at his keel below or any cros-winds from above and yet to morrow on some stormes of unexpected disfavour springs a leak in his honour and sinks on the Syrtes of disgrace or dashed against the rocks of displeasure is splitted and wrack'd in the Caribois of infamy and so concludes his voyage in misery and misfortune I will not therefore adventure with the greedy shepheard to change my sheep into a ship of adventure on the sight of a calme sea Vt pelago suadetuo etiam retinacula solvas Multa tamen latus tristia pontus habet I will study to deserve my Princes favour I will not desire to bee a Princes favourite If I fall whence I am I can raise my selfe but to be cast down thence were to be crushed with a desperate down-fall I prefer a mediocrity though obscure yet safe before a greater eminency with a farre greater danger CHAP. XXII WHen a storm drives me to shelter me under a tree I find that if the storm be little the tree defends me but if the storm bee great the tree not onely not defends me but powreth on me that wet which it self had received and so maketh me muth wetter Hence instructed I resolve that if improvidently I fall into some small danger of the laws I will presume to seek shelter under the arms of some potent friend but if the tempest of my trouble be too potent for my friend I will rather beare all my self then involve my friend in the danger It would bee bad enough for me to be drencht with or distrest by the storm of the laws anger only It would be worse to be drowned with the anger of my storming friend also My conscience of my ill deserving toward the laws would inforce a patience my remembrance of my well-deserving to my friend would make the just addition of his anger intollerable CHAP. XXIII COntent is the marke wee all ayme at the chiefe good and top of felicity to which all mens actions strive to ascend But it is solely proper to Gods wisedome to ingros all true content into his owne hand that he may sell it to Saints by retaile and inforce all men to buy it of him or want it Hence is it that a godly man in his mean estate enjoyes more content in God then a King or Emperour in his earthly glory and magnificence I will then strive to purchase me a patent of content from him that hath the monopolie thereof and then if I have little in estate I shall have much in content Godlines shall bee my great riches whiles I am contented with what I have CHAP. XXIV AS in the greater world for man so in the little world of man as in the outward riches of the one so in the inner treasures of the other many posses much and enjoy but litle many have much and use but little others use much and but little well J shall not so much endevour to have much wherewithall to doe as to doe much with that little J have Jt shall not so much greeve me that I am a poore treasurer as joy mo if I have been a good steward I could wish I had more to use well but more wish well to use that I have If he were so blamed that imployed not one talent well what would become of me if I had ten and abused them CHAP. XXV POpular applaus and vulgar opinion may blow up and mount upward the bubbl of a vaine glorious mind till it burst in the ayre and vanish But a wise man builds his glory on the strong foundation of virtue without expecting or respecting the slender props of vulgar opinion J will not neglect what every one thinks of me For that were impudent dissolutenes J will not make it my commoncare to hearken how J am cared for of the common sort and be over-sollicitous what every one speakes of me For that were a toylesome vanity J may doe well and heare ill And that 's a Kingly happines I may doe ill and heare well and that 's an hypocrites best felicity My actions shall make me harmony in my hearts inner chamber I will not borrow the Voyces of the vulgar to sweeten my Musick CHAP. XXVI THe rancor of malice is the true nature of the devill and the soule possessed therewith is his dearest darling For where envy hate and revenge take up the whole heart there God hath no room at all lest to bee in all his thoughts I may meet a mad man and avoid him I may move a cholericke man and pacifie him I may cros a furious drunkerd and shunn him but a malicious man is more dangerous implacable and inevitable then they all Malice omits no occasion to doe mischief and if it mis thy body substance it prosecutes thy shadow Visam fera saevit in umbram My soul come not thou into their secrets unto their assemblie mine honour bee not thou united I must not turn anger out of my nature I must not turn my nature into anger I must give place to Wrath but not a resting place but a place to let it pas-by that I may let goe displeasure I may give entrance to anger on just cause I may not give it entertainement on any cause till it sower with the leaven of malice I must be angry with sinn but I must be angry and sinn not CHAP. XXVII WHen I plant a choyse flower in a fertil soyl I see nature presently to thrust up with it the stinging nettle the stinking hemlocke the drowzie poppie and many such noysome weedes which will either choak my plant with excluding the Sunn or divert its nourishment to themselves But if I weed but these at first my