the glorious state of wickednesse but therein contemplate the justice of Divine Providence for vertue is not distinguished by any sensible reward from vice And who dares consult with the eternal wisdome or who can compare with Omnipotence This makes me chearful in the greatest calamity and contemne all worldly things in respect of an honest fame LXXIII I know the separation of the body and soul in regard that nature abhors all evacuation dis-union and dissolution may be said to be unnatural yet I can apprehend this dis-junction as a necessary means to a more glorious redintegration and incorruptible union I know that there is a mutual relation and commerce a friendly society and interchangable conversation betwixt these two Yet I can see an image of Divinity a picture of heaven an impresse of eternity in the inward part which cannot appear and shine forth in its true lustre in that genuine purity and brightnesse till this dirty clay this red earth this body of dust be scoured off and refined for a resurrection I know that both shall meet againe so purified so rarified so together glorified as now I cannot conceive an expression to certifie my understanding but can understand enough to strengthen and confirme my faith I believe and know that both shall be renued with such perfection and absolute grace that there shall be no roome left fit for a temptation for a disease the Soul without hope or fear or anger or grief free from all tumultuary passion and rebellious lusts the body free from all paine and anguish and sicknesse the whole man void of all necessity of sin and misery I will not fear death that is the occasion of all this blessednesse Life is nothing else but a progresse unto death and death is nothing else but an entrance into life I know it is the end of all misery and the beginning of all happiness Against the fear of death and the desire of death I do thus conclude I wil so live that I may die happily I will so die that I may live eternally Lord give me thy grace here and I will not doubt of thy glory hereafter LXXIV Let our course of life be what it will we shall finde misery enough Abroad the Courts of Justice torment us as much as our own cares at home The Countrey is a kind of oppression with continual labours the Sea a confusion of dangers Travel if we go out rich is but a temptation of spoile and rapine if poore a provocation of scorne and contempt Matrimony is no more then a conjunction of mutual calamities and a single life a solitary mischief Children are monuments of care and barrenness a curse of Oblivion Youth is a tormenting fury Age a stump of weaknesse What is all this life of ours which we dote upon so much but a point of time a little grain of salt a summer flower a fading pleasure and yet sleep like a severe Publican and other idle diversions our officious enemies toile away above half this inconsiderable stock of nature What is Man but an Earthen vessel a fraile bottle a statue of snow or wax that melts at every blaze and will admit any impression a rotten chip a withered leaf a course thread spun out into Atomes This is that animal {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a creature for a day that starts up like a mushrum and vanishes like a shoure of frogges All things under the Sunne are vanity but he is All vanity a circle a whimsey a figure a fancy a feather a trifte a nothing a dream of a shadow and the shadow of a dream He is but a living carkasse a walking Ghost something in a trance a monument of death If this be our condition while we live who would not be ambitious to die LXXV We are but generated dust at first and at last degenerated ashes The soul in the body is but confined as it were to some dark prison The grave is not so strait a lodging to the body as the body is to the soul for the body is not sensible of this narrow imprisonment but the soule every day feels the iron weight of her fleshly fetters The flesh is a burden to the soul are we afraid of ease we shall never finde rest and quiet till God the Lord and proprietary call for his abused talent and repose it safe in those eternal Mansions What a benefit is this to be deprived of that darknesse and stupidity which hindred our prospect to be estated in an unchangable condition to enjoy an undeterminable felicity why should we be lesse unwilling to put off this fleshly garment than we are to undress our selves every night why should we be loath to change this vile body for eternity to shift this thread-bare-coat to be superinvested with immortal glory what but some strange misbelief and infidelity can obstruct the desire of this happy dissolution The world is full of miseries and heaven is full of blessings enough to excite the most dull heart to pant after this glorious change Death in it self is nothing are we afraid of nothing are we frighted with a Chimaera How shall I encounter with an Host if I tremble at a shadow There is nothing fearful in death if we embrace it with a good conscience An honest man cannot die a dishonest death It is reported of the Emperour Vespasian that when he lay upon his death-bed breathing out his last he made a sudden start and raised himself upon his feet Being requested to lie down again he refused and yeelded up his spirit with these words Oportet imperatorem stantem mori It behoves an Emperor to die standing which with a little change may become the mouth of a good Christian Oportet Christianum triumphantem mori It behoves a Christian to die triumphing LXXVI Every day we suck in fresh aire and breath it out again Our very Being is but an Emblem of mortality but after death we are no more dead then we live indeed when we cannot die Here we die many deaths but hereafter we shall live one everlasting eternal life Here we are subject to many inconveniences and much distress there we are free from all Who would not more willingly pass out of this world and if it were lawful thrust himself out than stay behinde in a throng of woful confusions can there be a worse Hell then is exercised on Earth if there be any greater torment then the guilt of sin sure it is prepared for those that remaine miserable in the judgement What is it that doth so trouble our apprehension Other afflictions because usual and familiar we endure well enough by acquaintance with our misery we can arme our selvs against the violence of fortune the fury of injustice the raging of poverty the cruelty of a Tyrant Familiarity they say breeds contempt now what more common then Death what more natural what a world is gone before us of all sorts and degrees Kings Prophets
Martyrs Philosophers Atheists Magicians And what a world will follow after Then why do we look upon this monster with such a fearful reverence This is the publique lot of all generation and corruption Let the manner of our death be what it will violent or natural painful or sudden or strange let the cause be extrinsecal or intrinsecal from within or from without death it is no more but death and what every living thing must feele Plants wither Flowers fade Beasts perish and old men die and young men too 't is but a defect of heat an eclipse of natural light The necessity and inevitable certainty of death well considered may advance our courage and banish all fear If they that delivered us into the world are themselves delivered out of it we may easily conclude our own mortality and say to corruption Thou art my Father to the morme thou art my mother and my sister The whole Common-wealth of man is subject to this universall Law Let unregenerate men afright themselves with this suspition the Religious heart is brim full of joy and assured confidence in the merits and mercy of a powerful Saviour The faithful Christian hath learnt his lesson before-hand in the practise of an honest life He knowes death to be a liberal Science an Art of freedome and preferment of priviledge and immunity of recompence of glory and immortality To wicked guilty soules death is both terrible and odious because it puts an end to their transitory joyes and begins their everlasting grief and torment But to the gracious heart this furious fiend appeares in the forme of a most lovely friend It prepares him for another world while he is going out of this Here is advantage enough to make amends for every loss To die is gain He that led captivity captive and swallowed up death in victory is ready with embracing armes to receive and entertaine us This glutton that devoures all flesh is meat for every true spirit Through the cold jawes of death we finde entrance to eternal life When death labours to block up all passages it findes and makes way for us to our immortal happinesse LXXVII God and a good Christian are alwayes good company He cannot want the accommodation of any place who enjoys the presence of him that is every where Let me be barr'd the society of my best friends deprived of the comfortable aire of my own countrey not suffered to see the face of any man that affects me and my welfare in all this deprivation of outward happinesse I can yet behold his face who is all goodness and comfort and content who instead of pleasing discourse to pass away the time can afford me the blessed operations of his holy Spirit As it was said of Athanasius he fled for the Trinity and with the Trinity So if I be carried to the utmost corners of the earth or confined to a dark solitude a narrow prison a loathsome dungeon in such a strict restraint I shall finde roome enough to contemplate to enjoy to admire to adore three persons in one Deity I shall have courage enough to hope for the happy enterview of Saints and Angels at the resurrection to be one of that heavenly association which shall never be dissolved LXXVIII That mans wisdom is meere folly that reproves another in his wrath Good counsel is then unseasonable and therefore unreasonable but when his anger is past he will be more apt to understand his fault and more ready to mend it When the minde is in a calme our advice may saile over it with ease but in a raging tempest the best admonitions run upon a desperate rock and their labour is but cast away Phisicians are not wont to administer in the height of a Feavor nor will any wise man apply physick to the soul in a distempered fit of madnesse LXXIX A Wise man is always more ready to hear then to speak It is well observed that Nature hath given us two ears and but one tongue as intimating that there is more need of those then of that This unruly instrument is oftentimes the shame of others and the owners ruine We read of none that ever were undone by hearing but thousands by speaking The eare though it may receive cannot possibly reach any evil but the other talkative Organ may discharge such mischief and folly as can never be recalled LXXX I would not desire to be made a Judge betweene two friends but endeavour all I can to reconcile them So shall I gaine the increase of a double love and obtaine a blessing from heaven for procuring peace But if the controversie be decided on either side I am sure to lose a friend whose ill will may hurt me more then the others favour can do me good So though my judgement be never so upright I am like to get little by the bargain LXXXI Nothing doth lesse represent a sound and active resolution than anger or revenge The Philosophers place this Passion in that part of the soul which is unreasonable as conceiving that the fittest habitation for so wilde a guest It is said that the anger of Kings is great The Kings wrath is as the roaring of a lion But this is no part of their greatness except attended with Iustice And in that sense our great Peace-maker did accept of that Motto to his standard Est Nobilis ira Leonis God himself whose just priviledge it is to be angry yet is quickly pacified His anger endureth but a moment And shall men that are unjust in their wrath accept of no satisfaction will no length of time abate the strength and unruly violence of their furious spirits The same God is as backward to entertaine a displeasure as ready to forgive For amongst his other attributes of mercy this is one slow to anger For our parts we are suddenly apprehensive but never forgetful of the least offence A perverse and froward disposition is quite opposite to the nature of our heavenly father Doth he deserve the name of Man that is sensible of every wrong and hath not will and power to strangle his passion in the birth and at the first insurrection suppresse that chollerick matter with a careless smile How much better is it to contemne than imitate the folly of another If any man think to hurt me with an angry malice shall I be his Ape to do the like To revenge an others fury with my own is a grosse absurdity How can I be justly angry with him when I am angry with my selfe If I neglect an injury the standers by will understand that I am wronged If my chollar rise I shall but raise a ground for my adversarie to plead a cause so the difference will be propagated to an endless strife Enmity encreaseth The wound is kept bleeding till at last it prove incurable but by a milde forbearance we may purchase the very love of our enemies This is the best way of conquest to
It is not enough to say our prayers to go to Church to hear a Sermon to receive the Sacrament to gives alms but all this must be performed with hearty devotion Though the Ark be brought to his place of Rest yet God is not well pleased to have it drawn with Oxen in a Cart The widows two mites were more acceptable then all the others wealth she gave all she had with all her heart whereas they perhaps out of pride or ostentation cast in their superfluities into the common treasure A cup of cold water freely given shall not want a reward Our best services are nothing worth if not seasoned with truth and discretion Therefore God once made a breach upon his people because they sought him not after the due order Our duties are undutiful if not duly marshalled and fitly ranked Service without a method is worse then ill manners No action can be well done without a good meaning none well meant without a comely and decent behaviour Every circumstance must bear the sense of sound wisdome and cleare justice XVI Beauty is a grace that proceeds from the proportion agreement and harmony of things it is then most seemly in the body of man when it follows nature alone without any blemish or defect How far we may use the help of Art and disguise a deformity to appeare more comely then we are by our Creation a sober Christian may easily resolve As God is not pleased if we mangle and maâ—erate our bodies with cruel tortures so he cannot but be offended when we over-garnish them with gaudy colours and lay on the varnish of a deep complexion It is to be feared that they can hardly speak from their heart that cannot blush from their own blood When the face can dissemble so well the tongue may be suspected too A painted feature is the emblem of vice which would seem to be adorned with the blushing colours of vertue when she intends nothing but temptation We are not to disfigure our faces when we fast in our greatest sorrow nor reform them too much when we feast in our highest mirth we must not mar Gods work we must not mend it so as if it should need no additions of glory hereafter XVII Wicked men judge of other mens afflictions by their own The Amalekite was very well pleased with the death of Saul and therefore thought the news would be welcome to David for which instead of a reward he lost his life It sounds very ill in Davids ear that his enemy was destroyed though he stood betwixt him and a Crown He desires not to rise in his Throne by the fall of another He finds no matter of joy in a Kingdome got by blood Thus different are the thoughts of a good soul from the vaine conceits and imaginations of a worldly minde Therefore they deceive themselves that measure the disposition of others by their own standard The giddy drunkard thinkes the world runs round as well as his braines The vitious man accounts vertue an impossibility and will not be perswaded that there is any such thing indeed as conscience or Religion till at last woful experience constraine him to confess the truth with too late Repentance XVIII The prosperity of wicked men may breed in weak mindes some doubt of Gods providence They live as if they had a security for everlasting happiness Whereas vertue lies unregarded and contemned assaulted with continual stormes of misery The bold sinner never misses of preferment but modest innocence may starve without compassion How seldome do we see any preferred for his deserving qualities Villany is so much in fashion that 't is absurd to be vertuous 'T is true Vice is the gallant of this world and the only favourite of fortune but our observation may yet inform us that shame is the consequent of sin There are few exorbitant crimes but have their attended torments though not alwayes apprehended Both punishments and blessings have their season of maturity The Judgements of God never faile though they may be protracted Some corrections are in secret All offences are not branded with a publick mark If there were no other torment but the guilt it selfe it were enough to express the misery of a sinful life XIX The soul in respect of the body may be compared to an excellent Workman who cannot labour in his occupation without some necessary instruments and those well wrought and prepared to his hand The most skilful Musician cannot raise any harmony from an instrument of musick out of tune We are therefore to be very careful of these external parts since the spirit which moves in them can naturally produce no actions of worth if this instrumental frame be out of order Hence it is that those men who abuse their bodies by the violence of intemperate sinnes are sometimes over-taken either with a sleepy dulnesse or a wilde distraction Their souls are not able to produce any worthy Act after a defect contracted upon their Organs or else are unwilling to be restrained and confined to a bad lodging or a loathsome dungeon A good servant is a credit to his Master a fine case is an Ornament to the jewel a sound body is an honour to his immortal mistris and is most fit to be a partner with her in everlasting glory Whereas we may justly fear that they who bury themselves alive in rottennesse shall inherit nothing but that which is worse then corruption a generation of perpetual torments XX It is strange to see what alterations time will make Those works which were built to perpetuate the memory of our Ancestors are now laid level with the dust how miserable were man if all his happinesse consisted in the remnant of a glorious Name and yet this was all the immortality which some expected after death The strongest Bulwarks of Renown cannot resist the breath of all-devouring age Change and decay are the elements of every state and condition The most ancient monuments and bones of the dead have been defaced with sacrilegious hands There is so little certainty in what we enjoy that we cannot hope to bequeath an infallible substance to our posterity We may sometimes observe more changes in a few years then in all probability of expectation many ages could produce The world is like a Lottery where a man may be made or undone in a moment The same person is Craesus to day and Irus tomorrow There is no confidence or assurance in any worldly thing we can neither recal what is past command what is present nor prevent what is to come XXI Amongst all those varieties of instruments made for the service and use of man we cannot but admire the great nobility and worth of speech with which he is endued above other creatures By this we can convey our counsels and thoughts to one another without this there would be but little benefit of the sense and understanding which God hath bestowed upon us Beasts have a
comfortably use those favours which God and nature have bestowed upon him As I would not overvalue any thing least I be too much affected with grief in the loss so I will learn to know the just price of what I have least my desire of more increase beyond all measure of satisfaction XXXII Those of the ancient Philosophers that were great admirers of Eloquence have propounded the image of an Orator as it were of one who in speaking drew out the golden chaine from his tongue and fastned it to the eares of his Auditors Such vertue and power it hath to hold men to moderate and guide their affections such is the pleasing violence of a few well placed words that our desires seeme to be captivated and bound up to the will of the Speaker Truth indeed is truth though it be plainly delivered Religion can oblige the soul without these glorious bonds yet when the daughter of time and the mother of peace appear in their handsome Robes the heart must be very stubborne and obstinate that will not yeeld it self a willing slave XXXIII There is no designe be it never so wicked but is masked with a pretence of some good for that which is absolutely evil and plainly appears so to be hath no agreement with the will of man and therefore the worst mischiefs are commonly set on foot under a colour and shadow of goodnesse Vice is like a painted strumpet which seems extraordinary faire and comely when perhaps there is rottennesse in the bones as well as deformity in the soul Treachery and mischief have alwayes a pleasing outside whereas vertue for the most part goes plaine and naked Well may that man set himself out that hath nothing lovely within Wickednesse if it be not courtly will never be courted And the gastly visage of sin if it were not covered with an handsome vaile could never tempt men to forsake their own freedome and become the servants of so vile a Mistresse XXXIV I will be kinde and courteous to all but familiar with none but my intimate and equal friends for the love of inferiours often-times degenerates into contempâ— Yet I had rather my carriage should savour of too much humility then over-much state for the affections which proceed from popularity are not so dangerous as those passions of feare and envy which alwayes attend the proud I will not think my self too good to look upon any man but I will be sure that he whom I receive into my bosome acquaintance shall be at least as good a man as my selfe XXXV The death of a Martyr is attended with much glory and renown who would not willingly embrace and entertaine that profession which is more precious then life it self The condemned innocent hath sometimes converted the unjust Iudge and by a glorious eluctation over-thrown the malice and envy of his adversaries Eternity is the reward of every true Christian yet they that die for Religion think they purchase heaven at an easie rare The lively voice of a powerful preacher is not armed with such effectual Eloquence They that will not be won with words cannot but admire the cheerful Rhetorick of their constant resolutions The Roman ensignes never spread so farre as the Christian standard and those Red-characters have confuted the Egyptian learning If we cannot maintain this Doctrine with the losse of life it is in vain to teach it with the expence of breath But how far are they out of fashion that study to disgrace it with both and cannot be perswaded to entertain this profitable instruction within the verge of their opinion or practise XXXVI As we cannot live without eating and drinking so it is requisite that we receive our sustenance with that moderation that no more be taken in then is necessary for the nourishment and refection of our bodies If we take too little we are guilty of Theft and Robbery upon our selves if too much of violence and oppression and instead of satisfaction impose a burthen upon the flesh and for preservation induce destruction but the danger that falls out by not observing a mediocritie is more to be feared on one side then the other Our appetite is more apt to offend in the excesse then in the defect They that use their daily bread as Gods blessing cannot transgress either way but like a skilful Chymist that can refine his gross materials into a pure quintessence by the Art of sobriety temperance and gratitude are wont from their bodily food to extract a dyet for the soule which shall feed and preserve it to eternal life XXXVII A counterfeit zeale will degenerate into malice There are no such Enemies to the House of God as those that seem to be the greatest friends A profest adversary to the Church may be avoided but a close enemy will not discover his hatred till it be too late to resist Thus mischief can walk in the disguise of Religion and Envy plays the Jesuite in a holy mask I will always suspect his heart whose tongue flames with sacred words when wanting their fit opportunities and delivered in a hasty fit of devout passion Be not righteous overmuch is good Counsel For Extreame puritie will turne at length into manifest impiety XXXVIII There can be no condition of peace allowed to our souls except while we remain here in this earthly Garison with our utmost strength and power we resist the rebellious corruption and tyrannicall enforcements of sin Some learned Criticks would have Peccatum sin to be derived from Pecus a Beast Properly enough if we consider the nature thereof for by that we degenerate into a beastly disposition How then can we expect the friendship and love of him who made us men when we entertain that which deprives us as it were of our peculiar liar existence and proper Being If we make an Agreement or keep in league with wickednesse he that as a friend is able to crown his blessings with eternity as an enemy to destroy without end will redouble his anger and revenge XXXIX I will endeavour to live so as if I saw God a perpetual spectator of my actions Never yet was sinner so destitute of shame and grace so arm'd with impudent boldnesse that he durst always act a mischief before every mans face If I consider that God sees my secret sinnes more plainly then any man my best works I should out of modesty forbear to commit a shameful fault and out of feare to offend him who is both witnesse and Iudge XL Nothing is so generally beloved as the immortality of a Noble name and yet this in it self confers nothing to our happinesse or misery either before or after death it matters not how we are censured so we be really good and if we be ill a little credit may hide but cannot abate our vilenesse The hypocrisie of a false renown doth rather aggravate then diminish our unworthinesse We may trample upon the graves of the dead but cannot hurt their
ashes we may Canonize a Saint but cannot make him such by our greatest adoration The goodnesse of an action is in the stamp and character of its own nature not in the value of a vain report It were labour lost to pursue vertue if it could be taken from us by the violence of a railing tongue And though false witnesse may prevail for a time against the best innocence yet the Iudge of all the world cannot be unjust in his judgement XLI By the composition and stature of our bodies we are admonished how to behave our selves one towards another Every man ought to dwell within his own bounds and limits without incroaching upon his neighbours part As there is space and roome enough in the Head for those operations that are there fixed and the like in the rest of the Members by reason of that good order and consent setled amongst them So the world is sufficiently great to serve all if we had but skill to bear with one another if every man would be content with his own state and condition and satisfie himselfe with those peculiar gifts which he hath received from our Soveraign Lord as a member of the same body XLII 'T was well said of one Dreams are but dreams that is nothing but vanity Yet by these a wise man can make a large discovery of his own inclination The night sometimes represents things clearer then the day Sleep which is but the shadow of death can furnish our soules with lively thoughts The retired fancy is not disturbed with any outward object and finds room enough to expatiate it self To give credit to every dreame and to neglect all argues too much indiscretion in both extreames Superstion will make a God of nothing contempt will make nothing of God The Braine is not destitute of her vigilant motions under the greatest load of drouzie Morpheus It will become our wisdome to make a useful collection of our most extravagant fancies which we may do well enough and yet not abuse our faith with too much curiosity or observation XLIII What miseries attend this life when our best things are but vanity and vexation Solomon had a general experience of this universal frame yet could finde nothing but emptiness at the bottome The world was made of nothing consists of forms worth nothing and at last shall returne to nothing This will give our discretion wings to flie to heaven the state of true blisse of everlasting joy As God made every thing by his power of nothing so let us by grace from God make nothing of every thing let us slight and neglect these transitory fading toyes let us behold all as nothing and behold our Lord as All in all XLIV He that would settle a distracted State must first subdue all his Enemies To exalt a troubled Kingdome it is necessary that some should be made shorter by the hoad The humble sheep can never rest securely while the devouring wolves are at liberty Mercy and favour prove cruel sinnes when exercised upon a brood of Traitors for the innocent suffer when such guilty men are reprieved The members of a Common-wealth are torn in pieces when Rebels get a head above their Soveraigne Divisions and factions are the tortures of a Crown and he that neglects a correction must needs fall under it A quick dispatch is the onely cure for such desperate diseases A Prince that stayes to hear what his good rebellious Subjects can say for themselves does but suffer them to destroy him in a way of complement and send him to heaven for his happiness XLV We are all apt to dispute for a priviledge of revenge and every man would have the power of a King within him and something more The little shrub will contend with the lofty Cedar for supremacy Therefore those primitive Champions underwent as hard a service in subduing their affections to be prepared for a ready submission to the wilful tyranny of some wicked Prince as when they endured their fiery tryal or the most subtil torments of persecution This I believe was the greatest conquest The sweet assurance of an innocent death will countervaile the worst extremity of paine and miserable torture A good conscience is a continual feast or to use the expression of a learned Divine food in famine freedom in fetters health in sicknesse life in death XLVI As the body cannot live except it receive such food and nourishment as is agreeable to its nature so the soul cannot thrive if it want the knowledge to which it is naturally inclined And as life is preserved by heat in our bodily parts so the being of our foules consists in the apprehension of that fervor which the love of God bestows upon it The Spirit which is separated from the favour of God is in a mortal condition The blessed estate of eternity belongs to those that are animated with the warme beams of a living mercy The means appointed to obtain this happinesse is the heavenly and eternal word which we use as a preparative to receive those precious viands of everlasting glory XLVII Marriage is a composition of both Sexes The Creation was imperfect till Adam parted with a piece of himself to be returned with interest It is some kinde of an affront to Nature if there be no impediment to reject wedlock It is that by which the world subsists and he that upon reasonable termes will not improve such a benefit is an enemy to the very essence and whole constitution of man-kinde The chastity of a single life is a rare jewel and blessed are they that can preserve it entire yet honest Matrimony is the best remedy either to prevent or cure a lascivious disease When couples joyne with mutual favour and affection the danger of temptation is not so great but a solitary vertue is not so well armed against the fiery darts of Satan XLVIII Nothing becomes Authority so well as a grave and sober moderation Violence can never consist with peace He that rises above his heighth may fall below himself Preferment is a curse to him that knows not how to use it and many men had beene happy if they had not been exalted A man may know his distance and yet not part with his humility for 't is a vertue requisite in all conditions It is good to moderate the greatnesse of our prosperity with humble thoughts for he whose minde exceeds his fortune is miserable enough in the highest advancement XLIX When the tongue runnes over we may presume the heart is full of vanity He that speaks much of himself never considers what he ought to do His intention upon the fame makes him neglect the worth of his actions He takes it for granted that all his deeds are currant coine and therefore is bold to assume the glory of a high renown as the natural purchase of his merit Thus presuming that he cannot act amisse he passes by the best opportunities of doing good and is onely great in the
rebellious Sonne loving him better then the safety of his Crown and Kingdome There is a kind of Empire in the minde that will enjoy nothing but what it likes and had rather want it self then her peculiar pleasure We are so devoted to the subject of our desires that we seem to die in the departure The active soul cannot but appropriate her selfe to some delight which when it failes must needs leave behinde it the torment of a sad discontent It will be our wisdome therefore to settle our affections upon those things which never perish which can both satisfie in the enjoyment and not be lost in the pursuit which will neither weare out in the fruition nor slip from us in our expectation Such is God and he that relies upon any thing without relation to him shall be sure to loose his hould and cannot possibly obtaine the benefit of a perpetual satisfaction LXVII Good Councel should be welcome from whomsoever it comes The advice of a Servant is sometimes the best part of his service An inferiour may direct though he cannot command and he that will not receive any directions because it proceeds from one below him is possessed with a scornful spirit of contradiction which favours more of pride than wit A pearl may be taken up though it lie in the dunghill and 't is madnesse to reject a benefit in a mean benefactor Humility should instruct us that the best of us are but men and the worst are no less Our humanity makes us subject to error which another may see better then our selâ—es We may justly presume that he that will never be advised by one under him would not willingly submit to any above him LXVIII There are secrets that cannot well be communicated to our deareâ—t friends nor will any reasonable man desire to know all that another knows yet some men are of such a searching nature that they will sift every corner of the heart and never rest satisfied till informed of that which perhaps will but trouble them when revealed This is a mistake of those that think there is no greater obligation of friendship then a mutual participation of each others thoughts and indeed the relation must needs be very great that depends upon such a trust Yet there may be that in the minde which cannot be imparted without a wound to the receiver nor extracted without violence and such importunity doth mar the peace and content of affection I will ever reserve in my self a power of concealment whether the matter concerne me alone or another There are some griefes that finde ease others that grow worse by discovery I will give my sorrows vent if the vessell be two full but if there be no danger of dissolution 't is best without meere harm to let them lie still smothered up within a silent breast lest breaking loose they get fresh aire and maintain a new life to encrease my affliction LXIX Good Order is the life and soule of Government In the external frame of nature we may observe a regular disposition and uniformity of creatures The Heavens walk in a constant course of circular motion The Sea ebbes and flows at certain seasons All things have their just beginning progress and dissolution confusion and disorder dwell no where but in Hell and the wicked man is but an irregular limb of that Region Disorderly tumults proceed from the Prince of darknesse whose Kingdome is but a medly of violence and rebellion Factious men are of the Devils kindred still perplexed in disturbing others One jarring string puts all the rest out of tune one unruly companion will spoile the peace of a faire society I shall endeavour to keep my mind within a reasonable compass for if the least passion once usurp upon the intellectual faculties I shall be no more able to governe my selfe then a little Infant or a mad-man to hold the reynes of a Common-wealth LXX There is a moderate use of the Creatures which exceed not the bounds of temperance and he is most miserable that denies himself this freedom Mirth is a jewel if beset with modesty otherwise but a light toy to please trivial Apes and wanton Girles Nothing doth lesse become humanity then a scurrilous and abusive wit To laugh at the imperfections of others implies a kind of malice that must be fed and maintained with continual mischief Charity commands a strict inquiry into our neighbours goodnesse which by a liberall commendation must be discovered unto the world while defects and errors are laid up in a silent grave and may sooner be reformed by example then confined by disgrace If the heart be clear the brain will not run in a muddy channel If my thoughts be disposed to entertain some sport and mirthful solace I will be sure not to transgresse the limits of a charitable indulgence a chast behaviour and a religious integrity I will play within the lists and not rang abroad then I shall not need to say I am sorry for what I have said or follow my invention with this unprofitable complaint Wit whither wilt thou LXXI Of all afflictions poverty is none of the least which to some is more terrible then death it self And truely what can more afflict a generous mind then a penurious want yet against this and other miserable events of our various life I have a sufficient cordial from the powerful vertue of my Religion I have learnt therefore to be thankful in the lowest condition The course of this world is full of change so that I am never dejected with the terror of my own wants knowing that the next day or houre may make a prize Our happinesse is no exhalation drawn from any earthly matter but like the Sunne in the circle sometimes clouded never put out continues an everlasting race of glory Poverty is not the object of my feare which though unexpected may finde chearfull entertainment nor shall the tyranny of a cruel want make me sacrifice my soule in sighs and tears Brown-bread and the Gospel is the best fare said Master Bradford However if I cannot fancy so great a happiness I will yet keep fast my integrity The greatest Crosse shall not force me to be dishonest I think I should rather starve then play the parasite for a morsel of bread LXXII Only the heart of man can make him miserable for our afflictions depend much upon opinion and we had rather sâ—ffer with repining than be happy with content He that beares his necessities without murmuring may be subject to the gripes of fortune but cannot be o'rewhelmed with misery I can look upon the riches of other men with the same minde that I behold my own poverty and make as great a benefit of that as some of their increase I shall not envy the rich mans superfluity if I can but enjoy the sweetness of my own content I have so much joy laid up in store as will enable me to congratulate the greatest extreamity I admire not