Horae Succisivae, OR, SPARE-HOURES of Meditations: Upon our DUTY To GOD, OTHERS, Ourselves.  
The Second Edition, corrected and much enlarged, By IOS. HENSHAW.  
LONDON, Printed by R. Badger, for Ralph Mabb. 1631.   

TO The Right Honourable LADY, the LADY ANNE COTTINGTON.  
Right Honourable,  
I Have provided a PRESENT proportionable to my skill my time and your Honour's knowledge of me, short: Your desire many times to hear others writing out of my mouth, made me to put this of my own into your hands; a rhapsody of resolves and observations, some for contemplation, others for caution, the first divine, the other moral, when you lose an hour from better and graver matters, throw it away on these; wherein you have somewhat of God, of others, of ourselves, what God is to us, what we should be to him, to others: there cannot be much said of it, because there is but little said in it; in all which little I intent nothing to myself, but to others. The general end of reading is to know, but the end of divine reading is to good our knowledge, and if it do good, I have my end, and my reward, whose office is to live, not to myself, but others, and am a servant to all by a common duty, but your Honours by especial relation  
to be commanded, I. H.   

Horae Succisivae, OR SPARE-HOURES of MEDITATIONS.  

MAke God the first and last of all thy actions: so begin that thou mayst have him in the end, otherwise I doubt whether it had been better thou hadst not begun.  
That we brought nothing into this world, is not more every where known, than it is of every one believed; but that we shall carry nothing out of this world, is a sentence better known than trusted, otherwise I think men would take more care to live well, than to dye rich.  
Wealth is not the way to heaven, but the contrary; all my care shall be how to live well, and I am sure I shall never dye poor.  
Sleep is but deaths elder brother, and death is but a sleep nicknamed; why should I more fear to go to my grave than to my bed, since both tend to my rest: when I lie down to sleep, I will think it my last, and when I rise again, account my life not continued but restored.  
Too much labour toils the body, too much looking the mind: I will deal for my study as for my stomach, ever rise with an appetite, lest if I once surfeit, I ever loathe it.  
How hard it is for a man to forget his sin, or remember his God, not to do that evil which he should not, and not to leave undone that good which he should do, every man can tell by experience. I were no man, if I had no sin, but if I am a Christian I must not delight in sin; if I cannot avoid some sins, yet I will stand in none.  
To do any thing to think to be talked of, is the vainest thing in the world; to give alms and ask who sees, loseth the praise and the reward: I may be seen to give, I will not give to be seen, that others are witness to my piety is not my fault, nor my praise; I will never be so ill a friend to myself to sell heaven for vainglory.  
The obedience of good children proceeds not from fear, but love; it is a very bad nature will do nothing without blows; to turn to our vomit as soon as God is turned from his rod, and ask who is the Lord till a new plague, is a state I know not whether more to be feared or pitied: if I cannot avoid correction, I will mend with it; not be beaten twice for the same fault.  
I know not which is worse; the bearer of tales or the receiver, for the one makes the other: I will no less hate to tell then to hear slanders: If I cannot stop others mouths, I will stop my own ears. The receiver is as bad as the thief.  
With God a Publican goes beyond a Pharisie, a sigh or a groan, that cannot be uttered, beyond a long prayer with ostentation: Care not how long, or how loud thy prayer be, but how hearty.  
Woman was first given to man for a help, since for a remedy, what shall we think of those, that turn the remedy into a disease, and hold it in all cases for some, and in some cases for all, not only dangerous but damnable to marry; what is this but to teach God what He hath to do? I have ever counted it safe and wise to leave that indifferent which God hath left so.  
GOD cannot endure a Pharisee that says and doth not: with His disciples, saying and doing must not be two men's offices; if thou canst do but little, promise the less; so though thou mayst be thought niggardly, because thou performest so little, yet thou shalt be known just because thou promisedest no more.  
A good man would so be honourable, as he may still be honest, not broker for preferment; if not worthy, let him want it, but if deserving, why should he buy his due? I will neither grow great by buying honour, nor rich by selling it.  
In injuries it is better to take many, than give one, in benefits the contrary: I will requite the first with bearing them, the second with requiting them.  
Evil communication corrupts good manners. Peter denied his master among the jews, whom he confessed among the Apostles: I may have a bad man of my family, I will never have a bad familiar; or if at any time of my court, never of my counsel.  
So live with men as considering always that God sees thee, so pray to God, as if every man heard thee; do nothing which thou wouldst not have God see done; desire nothing which may either wrong thy profession to ask, or God's honour to grant.  
Every night is an Emblem of death, in this, that in both we rest from our labours: I will labour to long for my rest in heaven, and I shall never be loath to go to bed to the earth, who would not desire to dye that he might be with Christ?  
It is good in prosperity, to make room for adversity, that however it come unsent for, it may not come unlooked for; if it do not come, we are never the worse, if it do come we are the better provided; expectation, if it do not hinder crosses, yet it lessens them.  
Earthly things are like dreams, awake to nothing; like shadows set with the sun, wealth and honour will either leave us, or we them. I will labour only for those pleasures which never shall have an end, and be more delighted that I shall be happy, than that I am so.  
'Tis a good Sign, when GOD chides us, that He loves us, nothing more proves us His than blows, nothing sooner makes us His: God can love His children well, and not make wantoness of them; if I suffer, it is that I may reign. How profitable is that affliction, that carries me to heaven?  
Suffering is the way to glory, sometime in this World: joseph had never been a Courtier, had he not first been a prisoner.  
God's children are ever the better for being miserable, and end in that; It is good for me, that I have been afflicted; let God use me how He will on earth, so I may have what He hath promised to those that love Him in heaven; Who would not be a Lazarus for a day, that he might sit in Abraham's bosom for ever?  
God's Church must be a lily among thorns, and while I am a member of the Church, I must not look to far better than the whole Body, if they have called the master of the house Beelzebub, well may it be endured to those of the household; my comfort is if I am reviled for His sake, I shall be blessed.  
Prosperity is like Vinum merum, all wine; it makes drunk the soul, and therefore God mingles it, that He may keep us sober; feeds His children with a bit and a knock, ever dishes His sweet meat with sour sauce: if we did always abound we would grow proud, and forget ourselves; and if not sometimes, we would despair and forget our God: I will pray with Solomon, give me neither wealth nor poverty, but a mean; or if wealth, grace to employ it, if poverty, patience to endure it.  
Afflictions are the medicines of the mind, if they are not toothsome, let it suffice, they are wholesome; 'tis not required in Physic that it should please, but heal, unless we esteem our pleasure above our health: let me suffer, so I may reign, be beaten, so I may be a son. Nothing can be ever too much to endure for those pleasures which endure for ever.  
There was never good but was hard to get: the prison and the hatchet, sores and crumbs lead to Abraham's bosom, and the way thither is by weeping-crosse: if many tribulations will carry me to heaven, on God's name let me have them; welcome the poverty, which makes me heir to those riches that never shall have an end.  
I will deal for my soul, as for my body, never refuse health because the Physic that should procure it, is bitter; let it distaste me, so it heal me.  
There are in the world that think it too great sauciness to be our own spokesmen to God and therefore go to St. Somebody to prefer their petitions for them: I shall ever hold it good manners to go of my own errants to God, He that bids me Come, will bid me welcome; God hath said, Come unto me etc. It is no unmannerliness to come when I am called.  
All consciences like all stomaches are not alike how many do we see digest those sins with ease, which others cannot get down with struggling, one strains at a gnat, when another swallows a camel: he that will keep clear of great sins, must make conscience of all. I will think no sin little, because the least endangers my soul, and it is all one whether I sell my SAVIOUR for thirty pence, with judas, or for half I am worth, with Ananias; whether I go to hell for one sin, or for many.  
This life is but a journey unto death, and every day we are some spans nearer the grave; how is it that we which are so near our death, are so far from thinking of it? Security is a great enemy to prevention, and a presumption that we shall not dye yet, makes men that they do not prepare to dye at all: it is good taking time while time is; if it come suddenly and find thee unprepared, miserable man that thou art, who shall deliver thee from the body, & c?  
Therefore hath Nature given us two ears and but one mouth, that we should hear twice as much as we should speak: with all thy secrets trust neither thy wife nor thy friend, he that is thrifty of his own tongue shall less fear another's.  
There are that affect not so much to have true friends as to have many, and whisper to that friend what they hear from this, and again, to this, what from that: and glory to have it known, how much they are trusted, whereas they were therefore trusted that it might not be known: I have ever thought it a maxim in friendship, that he which will be intimate with many, is entirely nonce; let me love and be loved of all, I will be inward only with a few: I had rather have one mean friend that I may call my own, than the most potent where I must share with others.  
He that provides not for his own is worse than an infidel; 'tis not the blame of charity that it begins at home, it is that it ends not abroad: I am not borne all to my self, somewhat to my friend, to my neighbour. I will so care for my own, as I may relieve others, and so do for others, as I wrong not my own.  
Much knowledge not much speech, Emblem's a wise man. I shall ever hold it neither safe nor wise, always to speak what I know of my own affairs, nor what I think of others; a man may speak too much truth.  
Pleasures like the Rose are sweet but prickly, the honey doth not countervail the sting, all this world's delights are vanity, and end in vexation; like judas while they kiss, they betray. I would neither be a Stoic nor an Epicure, allow of no pleasure, nor give way to all: they are good sauce, but naught to make a meal of, and were given not to fill the belly, but to relish the meat: I may use them sometimes for digestion, never for food.  
In crosses these two things must be thought on; first whence they come, from God, He strikes thee that made thee, next wherefore they come, for thy good either to try thee or to mend thee, if they be harsh, yet they be gainful: I shall ever count it a good change, to have the fire of persecution for the fire of hell, who would not rather smart for a while then for ever: let me rather have that fire which is rewarded with heaven, than these pleasures which shall be rewarded with fire.  
Salomon's, Rejoice oh young man in the days of thy youth, were the finest thing in the world if it were not for that which follows, for all this thou shall come to judgement; to go well, lie soft, sleep hard, if there were no after-reckoning; who would not say out of delight what the Apostles did out of amazement, It is good for us to be here; but when I have a stewardship to account for, and God knows how soon, my master returning and my talon to seek; the Bridegroom entering and my oil to buy, I have more reason to care how to redeem my time past, than to spend the present.  
To grow heavy or lumpish with crosses, argues not so much want of courage, as grace: nothing more soils the reputation of a Christian, than to have his mind droop with his Mammon; what if health, friends, means, have all forsook thee, wilt thou lose thy wits together with thy goods? all the afflictions in this world, cannot answer the joys of that other. I will never care whose these pleasures I see be, while those I do not see are mine, and the fountain of pleasures whom I shall one day see, as I am seen, shall be mine.  
Let another praise thee and not thine own mouth; either we are far from neighbours or ill beloved among them, when we are fain to be our own trumpet, and blaze ourselves: the jews, not the Centurion, say, He loved our Nation and hath, etc. It is both honourable and humble to hear of our praises, and tell of our unworthiness.  
Many a little make a much, every day a mite will increase our store; I will be ever adding to my heap of knowledge, of faith, etc. That when the Master returns I may be able to say, behold Lord, thy two Talents have gained other two.  
The building of the soul, like that of the world, is not done in a day; grace like Ezekiel's waters, is first to the ankles, then to the knees, etc. In vain doth any think to be perfect at once, in an instant; well is it for us, if after many Lessons learned, and heard in CHRIST'S School, we get passed the spoon, and with some years of tears and prayers come to a stature, a growth; and with clambering and pains, like Zacheus, get to see Christ time was when it was said to the Apostles, Oh ye of little faith; and he was once afraid to confess CHRIST, that was not afterward afraid to die for him: like Bees, while we are here, we are ever gathering, in His good time we shall be perfect, in the mean time LORD suffer us not to be tempted above that we are able.  
God is that to the soul which the Sun is to the world, light and heat, and with them comforts and stores it: he that hath God hath every thing; God alone is a world of friends against millions of enemies: then will I think myself poor, miserable, distressed, left, when He leaves me.  
Every thing almost we see, borrows its nature from its soil; thus the body and temper of men differ with the air; and the soul like the body, commonly savours something of the company it keeps, and we grow familiar with their sins, together with their persons; at first wink at them, then imitate them, then defend them. I will not be more scrupulous in the choice of any thing than of this: he can hardly have a good soul, that hath a bad companion.  
Sin at first is modest, and goes disguised with Saul to Endor, that after a while grows impudent, and dares look barefaced on the world; first persuades to civil recreations, thence bids to unlawful delights. He that will prevent the growth of sin, must resist the beginning; the remedy is thought of too late, where the disease is past cure; 'tis easier preventing a sickness, than recovering it.  
Custom as it lessens favours, so it lessens sins; else the same sin would still be monstrous, which in time is not taken notice of.  
Goodness is not the gift of all but some, but perseverance only of a few; how many like Ezekiahs' sun have gone backward, and forsaken their first love? How many have we seen, that with Caiaphas, would have rend their clothes at the name of blasphemy, have afterward sworn by the life of Pharaoh: what we are, is no argument for what we will be; every man knows his beginning, not his end; what he is, not what he shall be; let him that thinketh he stands, take heed lest he fall.  
When I take a serious view of myself, and see (besides inward discontents) so many outward enemies of quietness every where, every minute; want, sickness, dangers, loss of friends, of health, of life, threatening if not pursuing me: and to these my spiritual enemies so strong, my corruptions so many, my infirmities so continual, and myself so overmatched with all these: with Peter I begin to sink, and I could wish I had not been, since I must be miserable, but when I look up to heaven, and those joys I am going to, I would not be less miserable to be so happy. GOD is my Father, the Angels are my fellows▪ Heaven is my Inheritance; now if my inheritance be in heaven, why is not my desire there? Where our treasure is, there will our heart be also, where our treasure and our heart is, there shall we be one day: who would exchange his future happiness for a present?  
Contentation is a blessing, not wealth; true riches consist not so in having much, as in not desiring more: why▪ then do we so labour to abound, and not rather to be content? If I have but a little, my account is the less; if I have much, and do not more good, I shall add to my condemnation, together with my store: I will ever study rather to use my little well, than to increase it.  
I will not care to be rich, but to be good; this only is that treasure, that never shall have an end: let me be rich in goodness, and I cannot complain of poverty: he only is poor whom GOD hates.  
To speak little, is a note of a wise man, to speak well of a good man: goodness is not seen in the length or brevity of our speech, but in the matter, the streams of the tongue runs from the current of the heart, and are like the fountain; it is a sign we have little goodness in us, when there comes little out of us: if GOD were more in our hearts, He would be often in our mouths, and with more reverence. Though I will never affect to speak of my goodness, yet I will show it in my speech.  
He that will be a Critic of others actions, had need look well to his own: 'tis a foul shame to have that found in ourselves, which we would take upon us to mend in others: in this I will ever follow my Saviour's rule, first get out mine own beam, and I shall see better to help my brother out with his more.  
Injuries, if they die not, they kill: Here only a CHRISTIAN must learn to forget: for if we forgive not men their trespasses, neither will our Father, etc. In this case my care shall be only how to put them up, and leave vengeance to whom it belongs, God is ever his judge, that is not his own.  
The malicious man is so much no man's foe as his own; for while he is out of charity with others, GOD is so with him; if he loved himself, he would not hate his brother. I will love all men for His sake that made them: but the Christian, because he is GOD'S son, I will love doubly, for his own sake, for his Father's sake.  
GOD looks not at what we have been, but what we are: it is no commendation to have been an Israelite. That we once did well, adds to our condemnation together with our sin; and if the righteous man forsake his righteousness, his reward is lost: our former goodness will not excuse our present evil, the end crownes us: what ever my beginning hath been, I shall ever pray and endeavour that I may dye the death of the righteous; and my latter end may be like unto his, for as the tree falls, so it lies.  
Man till he sinned was naked and was not ashamed, clothes are not more our covering than our shame, and we may justly blush every time we look on them, not brag; the best ornament of the body, is the mind, and the best ornament of the mind, is honesty: that best becomes, which best beseems, not that which is most used, But most decent. I will neither look what others do, nor what I may do, but what I ought to do, many things are lawful which are not expedient.  
To do well and say nothing is Christianly, to say well and do nothing is Pharisaical; if the hands be not Jacob's as well as the voice, we are but impostors, cheats: If we are good trees, by our fruit they shall know us. I will not less hate not to do good, than to tell of it: my faith is dead if it bear not.  
Eating was the first sin in the world, and it is now the sin almost of all the world; and as before the building of Babel so still in this, all the Earth is of one language, what shall we eat, or what shall we drink, and wherewith, etc. Eating and Drinking have taken away our stomaches to spiritual things: I will never be so greedy as to eat myself out of heaven: He loves his belly well, that with Esau will sell his Birthright for pottage: of the two, I had rather beg my bread with Lazarus, than my water with Dives.  
Great men's Words are like dead men's shoes, he may go barefoot that waits for them: I will ever be a Didymus in these, believe only what I see, so I shall neither be deceived with others promises my self, nor deceive others with them.  
The good man's word is his Oath, his actions serve only to make good his words: He that promises either what he cannot, or what he means not: is for the first a Boaster, and for the last an Hypocrite; by such an one, I will be deceived but once.  
Dissimulation is state-policy, and wise men set out themselves as Aristotle did his books, not to be understood at first sight. He that always speaks what he knows, is not wise, but he that doth not always speak what he means, is not honest. As I will not have my heart at my tongue's end, yet I will have my tongue speak from my heart, it is not necessary I must be dishonest, or a fool.  
Commonly your open ears are open mouthed, and they that are craving to hear, are apt to tell: I will neither desire to know much of another man's estate, nor impart much of my own; never any man repented him of saying nothing.  
A Parasite of all Trades is the basest, and in two things like an Echo; first, that he speaks only what he hears others; and that he is nothing but voice, words: next to an ungrateful man, I would not be a flatterer.  
Sins grow like Grapes close, but in clusters: We usually say, He that will swear, will lie; and he that will lie, will steal; and he that will do all these, will do any thing. Satan is a Serpent, if the head be once in, his whole body will not be long behind.  
It is better to go into the House of mourning, than into the House of laughter, etc. He is worse than mad, that with Herod will part with a kingdom for a dance. He takes little thought for his sins, that thinks to put them out of his head, as Cain and Saul did with Music: He that truly considers those joys which never shall have an end, cannot but desire to have an end of these: Where the treasure is, there will the heart be also.  
God's promises do not bind Him to keep us in our wickedness, our sins quit Him of His promise, and us of His protection, when we leave to be of His Family, we are none of His Charge, His Friendship keeps pace with ours. If thou dost well, shalt thou not be accepted? (says He to Cain) do well, and have well, such as we behave ourselves towards God, such shall we find God towards us; now if we do smart, thank ourselves.  
We have too many that have a double heart in one body, but very few that have but one heart to two bodies, yet so is it with friends, the one cannot laugh when the other weeps; one friend is the looking glass of the other, where face answers face, when the one smiles the other smiles, when the one is sad the other is troubled, there is no Amity where there is no Sympathy; If I do not suffer in my SAVIOUR, I do not love Him. Can the Head be ficke and the Body not feel it.  
There is a time to laugh as well as a time to mourn, we are not denied the use of mirth, but the excess, it is not forbidden Fruit. He who gave Oil to cheer the Countenance, gave Wine also to glad the heart: And I will not say, whether Salomon's draught be not sometimes in season; Drink, that thou mayest forget thy poverty; yet so as thou remember thy God. God never intended religion should make men Stoics, as if to mew up ourselves from the World, were to single out ourselves to God: And because He hath forbid the abuse of things, not to use them; thus we should abstain from drink, because some men have been drunk: If that which is one man's meat prove another man's poison, the fault is not in the meat, but in the stomach. If they be so easily abused, the more our thanks, our praise, if we do not abuse them we shall be commended for our temperance: we cannot for our want of them; GOD makes us but to use them as we should, and we cannot have too much of them.  
Where should joy be but in the Fountain of joy, or how do we partake of that Fountain and rejoice not; that joy must begin to fill here that will be full hereafter. He shall never sing Halelujahs, that doth not first sing Hosannas: He is no sound Christian that is not taken with the glory he shall have, and rejoice in this, that his name is written in the Book of Life.  
God ever helps at a pinch, when all helps fail then is He seen, when jacob wants at home than joseph is heard of abroad, and when the prodigal wants abroad then God makes him think of home. What if he will not deliver jonah from the Tempest, yet He will from the Whale: If the danger be great, His Glory shall be the more; never despair than thou drooping soul, why art thou cast down, why art thou so disquieted, & c? The goodness of thy God endureth yet daily.  
The Contention of Christ's time is the contention of all the world, who shall be the greatest, and most men envy to be outgone in any thing, even by those they love best: If joseph be his Father's darling, he is his brethren's eyesore: and I doubt me whether David's brothers were more glad that Goliath was slain, or angry that by their brother: bad natures whom they cannot reach by imitation, they will by detraction: He casteth out Devils through Beelzebub, was the Pharisees of Christ: it argues very little goodness in us when we malice it in others, none but a Cain (that ever I read of) will envy, because his works are evil, and his brothers good; they are desperately wicked that love not the looks of godliness.  
It is an hard matter for a man to know much or have much and know himself, and whence he hath it, if we would think worse of ourselves, we should be better thought of, but now one self-conceitedness breaks our neck.  
Most men are pharisees in this, that they love the upermost seats, all would be sons of Anak: if their bodies did but swell with their minds. The care of the most is to live honourable not well, their reputation is more cared for than their God: Occidat modò regnet: With that Mother of Nero, Let them be damned so they may be dubbed: what is this but to exchange a heavenly kingdom for an earthly: He that will be great upon any terms shall one day repent that He hath been happy too soon.  
My Friends faults as my own, where I see I will remedy: I may (happily) hide or excuse them to others, never to himself, this were to kill him with kindness, and lest I should lose a friend, lose a soul: I am guilty of the loss of that soul I might save and do not.  
Some Friends there are, such as jonadab to Ammon, Panders to their wickedness: Brethren they are but in iniquity; He shall be no friend to me that is a friend to my faults: and I am no friend to myself, if I think him my enemy that tells me of them, one day, if not now, I shall hear of them to my cost: Men may, God will not wink at small ful●ts.  
There is a friend to himself, as Nabal, and his charity begins at home, and there it ends; near is his coat, but nearer is his skin; again, there is a friend for gain, by Diana we live, he shall be their friend that they can live by: So, some love CHRIST, because they fear Him, He can destroy both soul and body in, etc. Others, because they need him, but if we be true friends, though there were none of these we would love Him.  
Friend of all compellations is the dearest, the sweetest; and as one of ingratitude, si ingratum dixeris, omnia dixeris: So may I of friendship, call him friend, and you have said all, another self, or rather the same self multiplied; skin for skin and all that a man hath will he give for his life, and yet a man's life will he give for his friend; if our love will not follow CHRIST through fire and water we are but counterfeits.  
Therefore did not God at first make many women and but one man, or many men and but one woman, that every man should not know there were more than one woman in the World; nor any woman more than one man, they that know more shall not be known; CHRIST shall say, Depart from me, etc. I know ye not.  
I see many marriages in the World and never a good, one to his barns with the fool, another to his board with the glutton, one to his cups, another to his coffers: only those marriages are blessed from heaven, that are made in heaven, they are ill holp up, that are married to one another, and not married to CHRIST.  
Beauty is as it hits, if the heart do not answer the face, it were better miss, it will prove a snare which was an ornament: the more any have of this, the more cause they have to pray, Lead us not into temptation.  
Earth is a place of penance; and small drink and Camels hair doth well; 'tis a place of toil and labour, and men go not to work in their best clothes: Men should do well then to prank up their insides a little better, and let the body shift: I never heard any man found fault with for his rags, I hear it upbraided to one, that he went in purple.  
It is not our means, but our sins that shuts us out from God; I will be ashamed of nothing but my sins, and proud of nothing but that I am a Christian.  
I will never care what I am in men's eyes, but in Gods: Beauty, Wealth, Honour, may make us accepted of men, but 'tis only a broken heart can do the deed with God: never any man came to Heaven for his good looks.  
He is not a jew that is so outwardly, than had not Hlerusalem fallen: nor he an Apostle, that doth so profess it, than had not judas been a castaway: The washing of the outside clean will not quit us of being Pharisees; The King's Daughter is all glorious within, if we be good Christians we are best at core.  
The good man ever sets God between him and harms; and says, The Lord is on my side, etc. He is no good Christian that thinks he can be safe without Him, or not safe with Him.  
Never any man was a loser by his God, or left in a danger, and stood to Him: Lazarus may stink in his grave, but he shall not be seen rot there, neither the dungeon nor the den can shut us from His providence, His care: Elias Ravens shall serve him in his meat: and daniel's Lions, since they cannot feed him, shall fast with him, and rather starve than eat a Saint: what cannot God do where He will? what will He not do where He loves? Oh God, they do not know thee that distrust thee.  
To give with hope to receive, is to lend and not to give: or rather to put to use and not to lend: I will give where I cannot be requited, so shall my reward be in Heaven.  
Charity is of that which a man hath, and not of that a man hath not: If the purse will not reach to a Sepulchre with that Counsellor of Arimathea, yet a pound or two of spice would be seen: If Silver and Gold that hast none, yet such as thou hast, a Mite would be spared: Something, hath some savour. Obedience is as well seen in a little as in much; and if he which gives a cup of cold water shall not lose his reward: I can never be so poor to want this. Where the cruse & meal is low, 'tis not looked that the Cake should be big.  
As we must use this World, so we must love it, as if we loved it not: God would have earthly things looked at and affected with all temperance; We may not be peremptory in our desire of them. But as our SAVIOUR of His cup, Father if it be thy will, and yet not my will but thy will. Beggar's must not be choosers: Religion will teach us in modesty to submit to Him, and think that our best, which God thinks so.  
Seneca an heathen but a Philosopher, could say, he was better borne, than to be a slave to his body, and they are no better that are continual factors for it: Every man lays up for a hard winter and a Rainie-day: I will lay up for that day which I am sure will come, and am not sure how soon it will come.  
The bare desiring of earthly things, is not unlawful; He who first taught us to pray, allowed us this in; Give us this day our daily Bread; 'tis the excess, either in using, or in caring for them makes them ill to us, that are not so in them, selves: I will so desire these as I may be the better for enjoying them and so employ them, as I may have little to account for them; Why should I abound to my cost?  
Tears are a second B●●●●sme of the soul; 〈◊〉 it is rinced anew, as the sins of the old world, so of this little world, need a deluge. There is but one sorrow never to be repent of, the sorrow of repentance: only these tears go into God's bottle, and thus blessed are they that mourn.  
Others eyes are Sermons unto mine, when I see a Peter weeping for his denial, it puts me in mind of mine: why should I weep for the loss of my friends, 〈…〉 my health, or of 〈◊〉 state, and not of my soul.  
There are two kinds of tears, of joy and of grief: and two causes of these kinds: Heaven and our Sins; the one of affection, the other of remorse, the one for what we have done, the other for what we would have, these two shall vie tears in mine eyes, to be forgiven and to be dissolved.  
This World is a stage, the play is a tragi-comedy of the life and death of man; every man plays his part and exit: and it may be he that hath lived a beggar, would not exchange with the KING when he comes to dye; for than he is rewarded, not according to what he hath been, but what he hath done. I will not greatly care, what part I play, but to do it well.  
Home is home, be it never so homely, says the Proverb: Men go forth to labour, and come home to take their ease; this world is our workhouse, and Heaven is our home, why am I loath to go to my rest?  
This world is the valley of tears, and we may sooner want them, than cause to shed them: I will be content to sow in tears, that I may reap in joy.  
I read of Augustus, when ever he heard of any that died suddenly, he wished him and his friends the like 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, similem.  happiness; he shall not choose for me: Let him and his brother-heathens, pray for their fool's paradise. Our Church hath learned us a better Language, From sudden Death good Lord deliver us. I ever thought it not a little blessing to dye by degrees. In this case the farthest way about is the nearest way home.  
Me thinks it is but th' other day I came into the world, and anon I am leaving it: How time runs away, and we meet with Death always, ere we have time to think ourselves alive: One doth but breakfast here, another dine, he that lives longest doth but sup: We must all go to bed in another World. I will so live every day, as if I should live no more: 'tis more than I know, if I shall.  
All go to the same home, but all go not the same way; one falls by the hand of a brother, another by the fall of a house, etc. Again all go to the same home, but all go not the same pace, one dies in his cradle another on his crutches, to some their life is a prey, to others a burden: job and jonah are weary of living, and Lot and Hezekiah would live longer: as for the way, I shall ever pray God that I may take my last sleep in a whole skin; but for the pace, Come LORD JESUS, come quickly.  
Death was given for punishment of sin, but is the end of it; when we lost Paradise, we met with this, and again when we part with this we meet our Paradise: they that know whither they are going, cannot but wish themselves gone, and say with our Saviour, but in another sense, Arise, let us go hence.  
Through how many die do we come to our Death? And how many deaths may we come to? Infinite are our ways out of this life, that have but one way into it: Our life is composed of nothing but deaths: for that we may live, other creatures die; again, our childhood dies and is forgotten when we are grown up: Our youth dies when we are men: Our manhood dies when we are aged; at last Our age dies and all dies, and we dye with it: every day dies at night; now if my life consist of days, what do I else but dye daily?  
Favour is a thing to esteem, but not to build on; he that stands upon others legs knows not how soon they may fail him: Greatness is not eternal. I will never lean so hard upon any man, that if he break he shall give me a fall.  
The things of this world are in a manner but apparitions, not so indeed: all our Pomp is but like the strowing of Boughs before our Saviour, taken up again straight, our provision here is like that of the Gibeonites, apt to moulder, open to the thief, and the moth, to be corrupted, and stole, we have waters, but like those of Marah, bitter; we have riches, but we have crosses; sweet meat but sour sauce: they make a fair show but they last not; I may say of them, what my Saviour did of Israel, their goodness is but as a cloud, etc. I will use this world, but I will be in love with that better only; why should I delight to be miserable?  
This world is a region of Ghosts, or of dying men, if not dead; our life is but one continued sickness, and we are ever in a consumption, wasting: we now accompany those to the grave, whom shortly we must keep company with in the Grave: Every man must have his turn, and GOD knows whose turn is next; it may be thine, it may be mine, and mine before thine, GOD knows; thou hast more years, (it may be) and therefore as thou thinkest, some strides before; I am no less subject to diseases, and therefore no whit behind, these threaten no less to me, than age doth to others: Every ache, every stitch tolles the bell in mine ears, for some have died of these; but every strong sickness digs the grave, and says service over me, and cries, Dust to dust, etc. Since there is a time to dye, and I know not the time, I will provide for it at all times: Blessed is that servant whom when the Master comes he shall find watching.  
No man thinks he shall live ever, yet most men think they shall not dye yet; otherwise, they would dye better, and more care for the heaven they shall have, than the earth they must part with; this world will not last always.  
Our life is but a day, it is now noon: who knows how soon it shall be night? I have a great way to go, and but a little to spend (a little time I mean) my care shall be to make it hold out.  
As we do not gather, so we do not look for grapes on thorns, or figs on thistles: such as the seed is, such will the fruit be, and such as the fruit is, so will the Harvest be, and one day (if not now) God will reward every man according to his works, and ill shall be ill requited.  
Sin and punishment are like the shadow and the body, never apart, like jacob and Esau, they follow one at the heels of another. Never sin went unpunished; the end of all sin if it be not repentance, is hell: if I cannot have the first, to be innocent, I will labour for the second, to repent; next to the not committing of a fault, is the being sorry for it.  
That which we usually say of men, is sometimes true of Christians, foul in the cradle, and fair in the saddle; an unhappy boy may make a good man; he that should have seen Saul killing, would little have thought ever to have heard him preaching; we may not judge of the future by the present. He runs far that never turns. 'Tis not with God, as with men, to say I will forgive it, but I will ne'er forget it; with Him sins repent of are as not done, as a broken bone well set is the faster ever after. God looks not at what we have been, but what we are. Repentance makes us friends with God, re-intailes us in the inheritance, and by I know not what strange heavenly slight of hand, doth what you would have it. If we would but down on our knees and ask forgiveness all should be forgotten.  
Our life is but a walk, we come hither but to take a turn or two, and away; and all our life we are going to our home, and we do not live but travail. Some gallop it over, others go a foot pace: The poor man curseth the hour he was borne while he lives, because he goes no faster; the rich worldling curseth the hour he was borne, when he comes to dye, because he can live no longer: it is a like ungodly to be loath to dye because we are happy, & to desire to dye, because we are miserable; I have ill learned Christ, if I have not learned to be content.  
Humility is good to all, best to itself; I do not hear it said he that boasteth of his good works, but he that confesseth his sins shall find mercy: the Publican not the Pharisie goes away justified. God never thinks well of him that thinks so of himself and what he doth: they that scorn to be humbled, cannot complain to be scorned.  
All men would come to heaven, but they do not like the way; they like well of Lazarus in Abraham's bosom, but not at Dives door, they love heaven well, but they would not pinch for it: silly wretch, all the wealth in the world cannot buy thee into heaven, or out of thy punishment, and this thy glory shall add to thy torment, that thou are now so well, shall one day be the worse for thee. I had rather wait for my happiness, than smart for it.  
God preacheth to us no less in His judgements than His word; when He strikes offenders, He would warn the standers by, and beats some upon others backs; when I see another shipracked before mine eyes, it bids me look well to my tackle. Every man sees himself fall in his neighbour: Others harms threaten me and say with the Apostle, What makes thee to differ from another? where the sins are the same, Oh God, it is thy mercy that thy judgements are not.  
'Tis not an easy matter for men to believe that which they know; whatever they do wherever they are, they are seen: but because GOD is invisible, they think they are so too, and he sees not because he is not seen: GOD is inclusively in no place, and yet he is in every place, and hears and sees what is said and done; if we did but consider this, we would neither do nor speak what we would not have seen and heard: Consideration would tie men's hands, and if they did but deliberate, they would not sin.  
It is no less sin to be over earnest in purveying for the Body, than over prodigal in pampering it: as well Saint Luke's fool as his glutton; Nabal as well as Balthasar is condemned of folly: and I hear Israel chid not for eating, but for laying up their Manna. Make not haste to be rich, and make not waste of thy riches. I will neither fear poverty, nor seek it.  
Our Eye extends but to the outside, the skin, the righteousness of the Scribes and pharisees will quit any of the censure of men. He that fasts, prays, gives, goes for current among us, I may not think him otherwise in his heart, that is not so in his behaviour, with us every man goes for what he seems, we dare not pronounce any man a Leper till we see the scab. It was the evidence our SAVIOUR left us, by their fruit you shall know them. Hypocrites while they keep their own counsel, do not only grow among the wheat, but go for wheat. None but God, or a Prophet, God in a Prophet, could give Gehezi the lie, and see his sin through his demureness; only He who knows all things, knows who are His, and shall one day gather the wheat into His barn, but shall burn up the chaff with unquenchable fire.  
To how many, under God, do we owe ourselves for being: to the sheep, the silkworm, for food, raiment; when we are at our finest, we are but like Aesop's Crow in stolen feathers, and if every creature should claim his own, we must be glad of fig-leaves again, or ashamed of our nakedness: Why are we more proud of our embroideries, than our Grandfires were of their Aprons? Since both are but borrowed; and what hast thou that thou hast not received? Now if thou hadst received it, Why dost thou glory as if thou hast not received?  
GOD made all the World for man, man for himself, other creatures to serve themselves and us; us to praise and give thanks to Him; and He who prepared a dwelling for us on earth, is gone to prepare a place for us in Heaven: let us take heed lest by our disobedience we lose our second PARADISE, as our Fathers did their first.  
The Covetous man hath his eyes in his feet, ever poring on the earth, all his care is, to lay up for many years: like spiders, men spend their bowels to catch flies, trifles: toil and sweat, and all that they may leave a little behind them when they die: if they have but somewhat to leave behind them, 'tis no matter whether they have any thing to carry with them. All are for the present, is it not good, if there be peace in my days? He that truly remembers what he hath lost, cannot be so delighted with what he hath, then only mayest thou say to thy Soul, Take thy rest, when thou hast wealth laid up, not for many years, but for ever.  
I usually see Parents most affect those Children, that most resemble them; I am sure it is so with God, they are best liked that are most like him, nothing shall ever be able to separate Christ from him, that will not be seprate from Christ.  
It is with the soul as with the grain: that which we sow pure wheat, comes up with chaff and straw: there is no fruit but hath its core, its kernel, its stone: in vain do we think while we live here to be at our best. It is not looked we should be Angels upon earth: the best have their faults: happy is he that hath least and fewest: our prayer must be, Lord keep us from presumptuous sins: for sins of infirmity, like ill weeds, grow apace; Tares there will be, well is it with us if we be not overgrown with thorns and briers, surfeiting and drunkenness etc. and the Day of the Lord come upon us unawares.  
At usual things we less admire; While Moses doth only what the Magicians can, he is slighted; men are taken with something that is not ordinary. All Samaria will run out to see a man can tell them all that ever they did; and I doubt whether the Apostles drew not more after their miracles than their doctrine, when they begin to heal and cast out Devils once, Simon Magus will be one too; I will admire GOD for His power: but I will love Him only for Himself.  
Two things our SAVIOUR commends to us from His other creatures, Wisdom and Innocence, from the Serpent and the Dove: The wisdom of the one may stand with the innocency of the other, nay it cannot well stand without it: Innocency without Discretion will make us too forward with Peter, and wrong ourselves: Again Wisdom without Innocency will make us unjust stewards, and wrong our Master: both do well, and only both do well.  
The poor man is God's lottery: cast in earth, and ye shall draw heaven; cast in a mite, and ye shall draw without measure; for God returns not ten in the hundred, but a hundred for ten. I will be an Usurer only to GOD.  
Give and it shall be given to you: He that commands the one, promises the other. Alms never made their owner a bankrupt; Charity is not so ill a servant, as to leave the master a beggar. That cruse and meal shall never waste, that the Prophet hath a Cake of.  
It is an easy matter not to desire that which we have not; to complain when we have no cause, scarce speaks us men, muchless Christians, but when all fails to stand our ground, and look to heaven for a handful of supply, speaks our faith: At a Lion's den, or a fiery furnace, not to turn tail is a commendation worthy a Prophet. It is no honour to overcome, when it is no danger to fight. Adversity best speaks a Christian in prosperity, it is as easy a matter to find friends, as not to need them; but when we have nothing left, not to leave GOD, nor so much as whimper, but chide down our distrust with a Deus providebit: My Son, God will provide, tries our temper. Then is our valour commendable, when we can endure to be jobs.  
When our Saviour would put to silence the distrusters of his time, He points them to the Lilies and the Crows: the Lilies of the field, not of the garden, which are digged and dunged; but of the field which have no gardener, but the Sun, no watering pots but the clouds, and your heavenly Father (says He) clothes these: Doth my Father provide for others, and will he see me go naked? What will He think too much for His sons, that is so bountiful to strangers? How will He clothe them, that so clothes the grass? If Solomon in all his royalty was not arrayed like one of these, the Sun in all his height, shall not shine like one of us; when He shall have changed our vile bodies, that they may be like unto His glorious body.  
Distrust is a sin which custom hath almost made commendable. Every man lays up Manna for to morrow, forgetting that if that be not worms, they themselves may be so. As if there were no heaven, but pleasure and abundance: no other hell but affliction and want; if their purse grow light, their heart grows heavy, their mirth ends with their store, and they think no man can say to his soul, take thy ease, that hath not wealth laid up for many years: but we are not yet what we should be, if we cannot be content to be what we are, what ever it be. Beggar's must not be choosers; 'Tis not for us to teach God which way He shall bring us unto heaven, let us thank Him that we come thither any way, and if He will have us suffer before we shall reign, down on our knees, kiss the rod, and not a word, not a sob.  
Wherever God is, there are these two, increase and multiply; Abraham and Lot cannot dwell together while they dwell with him, and I see Israel once to big for Goshen, that is now too little for Bethlehem, give a man God and throw him into the Sea, with Israel, jonah, and he sinks not; needs must he swim that is held up by the chin.  
In apparel we are not to respect merely necessity, but decency. God never meant religion should make men slovens or Stoics, as if a man could not wear good clothes and go to heaven, or a Christian were ever bound in conscience to be out of fashion: We are not tied to wander, or to wear sheepskins and goat-skinns, because the Apostle tells us some did, some of whom the world was not worthy, God meant that those holy men should be patterns of piety, not of fashions. I will never be niggardly of another man's purse, deny myself that which God hath not.  
There may be pride in the meanest things in the world; no less the Cynic of his tub, than Alexander of all the world beside: Sackcloth and Ashes in the same bill with purple and fine linen, both condemned of pride; to fast and to far deliciously is strange but true; and so much worse is that pride than this, by how much it hath a better face; small drink and Camels hair goes away Sainted, though but counterfeited when open pride is cried down of all hands: and of the two the least suspected is the more intolerable, I am sure the more incurable. A known disease is every man's cure, which when it lies hid is never meddled with: There is less hope of an Hypocrite than an Atheist.  
Afflictions are God's mould in which He casts His Children, spare the rod, and spill the child is as true in grace as nature. God receiveth no son whom He chastiseth not, but 'tis with a gentle hand, He leaves no marks behind, and He hath soon thrown away His rod, if with unfeigned resolution you will do so no more. God though He beat many of His Children till they cry, yet He never beats any for crying.  
There is a double life in man, and must be a double nourishment, men live as if there were no more to be done, but feed and be warm, food and raiment are the main businesses of the World: 'Tis true, wealth and friends and health are things to thank God for, but better desires better becomes Christians; the Christian man lives not by bread only, etc. Meat for the belly and the belly for meat, but God shall destroy both it and them, every good man's meat and drink is to do the will of Him that sent him.  
God hath given us this air to breathe in, it doth not give but continue life, 'tis the means of living not the Author of life: God gives it us to use, not to serve. How many make this world their God, and serve it: and God (as it were) but their World to make use of? I will never be a servant to my slave.  
God though He be ever the same in Himself, He is not always so in us, though He love those whom He doth love unto the end, yet not without Intermission. Men commonly never know the benefit of a thing but by the absence of it; we could not so well esteem of health, if it pleased not God we were sometime sick: the long absence of a desired friend makes him more welcome at his return; thus Christ is pleased sometime to withdraw His presence, that with more earnestness we might be drawn to seek Him: Tell me Oh Thou whom my soul loveth where thou feedest, etc.  
As when many eyes are fixed upon one pictture, every one thinks the eyes of the picture to be fixed on him; so with our souls, all look together at God, but every one must appropriate Him to himself. To know that God is the God of Abraham, the God of Isaac, and the God of jacob, is but a weak assurance that He will provide for me, unless also He be my God; our faith as our charity, must begin at home, and say, My Lord and my God.  
Our Saviour doth not say, do unto others as others do unto you, but, as you would have others do unto you. If thou wouldst have thy neighbour do thee right, do so to him though he have done thee wrong. Lex talionis was never a good Christian Law; If I forgive not, I shall not be forgiven.  
As he cannot rise again the resurrection of the body that doth not first dye the death of the body: no more can he be borne the birth of the soul, that doth not first dye the death of sin. It is necessary that he which will be borne twice, should dye once while he lives, and he that will once rise the resurrection of life should dye twice. That I may live ever I will dye daily.  
That two contraries cannot consist in the same subject, is as good Divinity, as it is Philosophy; Good and evil are like Fire and Water, ever contending till the one be conquered; either my sins and I must part, or God and I: I cannot be at once God's Church, and the Devil's chapel.  
It is the fault of a great many, if God bear with them in their sins, they think he countenances them: if they be not presently stricken dead with Vzzah, they go on; when they smart not, they believe not, and he is not feared till felt. Sickness is not thought of till death, nor that till hell: forgetting that the long sufferance of God should lead them to repentance, he forbears us that he might forgive us; shall I sin because grace abounds? God forbid.  
God as He is infinite in mercy, so is He in justice; and as His mercy extends to thousands in them that love him, so do His judgements to many generations of them that hate Him. That He is long in coming is no argument that He will not come, forbearance is no acquittance: the longer our time, the greater our account, if we have lived long and lived not well, of young Saints prove old Devils, we had been better have gone to heaven young, than to have lived to these years to go to hell: miserable is that man's case whose latter end is worse than his beginning.  
The relation between sinning and falling is so near, that they are used promiscuously the one for the other. Now it is a hard matter to fall without hurt, and once down, it is not an easy matter to rise without help: Where it is so dangerous to fall, and so hard to rise; if we love ourselves we will look to our footing.  
Most men fear to hear ill, that fear not to do ill; the arrantest hypocrite in the world would not be thought so, he would not be censured for sin, that fears not to be damned for it, and is afraid of holding up his hand to the bar, that is not afraid of standing at the Tribunal seat of God All the care is how to sleep in a whole skin, not so much to live well, as to die safe, keep without the compass of the Law, though they come within the teach of hell. If this be not to fear men more than God, I know not what is.  
I should wonder many times to see sin so smug to here a judas at his hail Master and kisses; did I not remember of what Sire they come, the Devil: and that he can still personate that goodness he once had. He would be more shunned, if he could not be mistaken, that is not suspected in a disguise where the adversary is so subtle, they had need be wise as Serpents, that would be innocent as Doves.  
Charity so forgives offences, that it is ready not only to pardon the offender, but to do for him, and thinks itself not innocent that it starves not its enemy, while it sees him starve. What little difference is there in Religion between not saving and killing? we are not commended that we require not evil with the like. We have not forgiven injuries if we do only not revenge them, if wrongs tie our hands from doing good where we ought and may, they prove sins to us, that were but crosses; and we wrong ourselves more by not doing than by suffering: and God shall so forgive us our trespasses: For with what measure I meet unto others, it shall be measured unto me again.  
God deals by us as He would have us deal by others, and we must do by others, as we would have them do by us, and all of us deal one with another, as we would have God deal with all of us. As I cannot love God and hate my brother, so can I not be loved of God▪ How justly is the fire of Envy punished with the fire of Hell?  
It cost God more to redeem the world, than to make it: He that made me with a word speaking, when he redeemed me, spoke, and wept, and bled, and died to do it: what can I think too much to endure for his sake, that was made a curse for mine.  
It is with us here as with Gedeons' fleece; one while the ground is wet, and the fleece is dry, another while the fleece is wet, and the ground is dry. Sometime we have Rain, and Fair Wether would do better; anon it is Fair, and Rain would be welcomer: And it fares with our bodies, as with our estates, now happily we have health, and want means, than again we have other things, and want health; all our delight here is like ourselves fading: and many times with Balthasar, we are fetched off in the mids of our jollity: Nothing here but ebbing and flowing, tumult and alteration; in heaven only shall we rest from our labours: now if we love our ease, why do we so love our lives?  
The good man takes his God as he doth his wife, for richer, for poorer, in sickness and in health: we may not always judge of God's favour by His bounty. I am but a novice in Religion, if I think I cannot be God's son and miserable.  
Commonly those men are hottest in the pursuit of honour that least deserve it; While deservednesse sits still, and bides his leisure that gives and takes where he list, and when, and how, and to whom; and at last is importuned to the place, not for the good he shall receive, but for that he may do: he will not be great upon all terms, but will rather endure poverty, than part with his honesty, and not sell his soul to buy a purchase What will it profit a man to gain the world and lose his soul?  
Christ is in us, as the soul is in the body, he gives life; we are in Christ, as the branches in the Vine, whence we receive life. Let our care be to offer up ourselves living sacrifices to him, of whom we live and move: 'Tis all he requires, an egg of his own Bird, some minutes of that time which he hath given us. What can I do less? one good turn requires another, if I love not those that love me, I come short of Infidels.  
self-conceitedness is the sin in fashion, 'Tis a hard matter not to think well of ourselves; I am not behind the least of the Apostles (ye know the Voice) and if he had not been buffeted, he had been exalted above measure, and carried higher in conceit, than he was before in his ecstasy: he that well remembers from what he once fell, cannot but be ashamed of what he is and fall yet lower: Oh Lord, I am less than the least of thy mercies.  
Malice never wants a mark. He who hath nothing, hath something to be envied for, and if nothing else, he is envied for this, that he is content with his nothing. It is hard to be prosperous, and be loved at once: Those that will be great, shall be envied; it is hard but safe, to be contented with a little: but if I cannot avoid ill tongues, my care shall be no to deserve them; and then, let Shimei curse.  
I seldom see sin but in a religious tire: Nay but I reserved them for sacrifice, was Saul's to Samuel: for sacrifice not for prey. Goodness is the best disguise of evil, either seem what thou art, or be what thou seemest: God is not mocked.  
Their sin is more unpardonable that sin of purpose: malice leaves the owner as without excuse so without hope: Sins of ignorance excuse a tanto, save some blows. I may and do sin daily against my will, I will not against my knowledge.  
What more glorious Master than God? What better Mother than the Church? How glorious is that calling that at once serves such a Master, and such a Mother? As it is our glory to serve them, so it must be our glory to do them good service. God in us sets the world copies of piety, and we must live to others no less than preach: As we are more eye, so we are more looked at, motes in others eyes are beams in ours: many things are lawful that are not expedient, and some things are expedient in respect of the person, that are scandalous merely for the chair; that which is reprovable in another, is in us a reproach: seeing it is so, what manner of men ought we to be.  
Promotions are neither from the East nor from the West, but from God: He that hath them and not of His gift, hath them with a vengeance who would not rather wish to want, than to be great so.  
There was never any that was not ambitious: every man is borne a Corah, only some more superlative than other. But of all men I most wonder at those that are ambitious only to be talked of, and since they cannot be notable they would be notorious, and with Cain be marked though for murderers. Whether I know much, or am known of many, it matters not, only this I will care for, that God may not say to me in the last day, I know thee not.  
Pride is good to none, worst to itself: when Adam would better his knowledge, he lost his dwelling in Paradise; and when those builders of Babel would mend their dwelling, they lost their knowledge. The itch of being great, potent, or pointed at, how many hath it undone? I will never care to be or to know, that which I know shall repent me: what commendations is it to have been somebody?  
The tongue is the only betrayer of the mind: The fool while he is silent is not discovered. I will not be more thrifty of any thing, than of my speech; I had rather be thought to know a little, than be known to know nothing.  
There is but one thing a Christian need desire of God, that's a clean heart: Create a new heart, etc. there is but this one thing that God desires of a Christian, his heart: My son, give me thy heart; and this I will only desire to have, that I may give. A broken and a contrite heart, Oh God, thou wilt not despise.  
The King's daughter is all glorious within, but yet her raiment too is of wrought gold; our outside, our life must tell the world what we are within. If our lives do not answer our profession, we are Pharisees, we say and do not.  
It is a common fault to forget what we have been, when we are changed for the better: how many have been resolved for heaven in their sickness, that in their whole skin have disclaimed it, and requited the recovery of the body with a relapse of the soul To receive good at the hands of the Lord, and not evil, is unreasonable to expect: but to receive good at the hands of the Lord, and return evil, is wicked and not to be endured. I will never pray more heartily to God for a blessing than for grace to manage it; Wherefore should I be blessed to my cost?  
With God all things are not only alike possible but easy, and he can as well of stones make Abraham children as of jews. I will never despair of him that can do all things, I cannot be so infinitely sinful as God is merciful. Oh God, if thou wilt, when thou wilt thou canst make me whole; why should I give myself over, where my Physician doth not?  
Works without faith are like a suit of clothes without a body, empty: Faith without works is like a body without clothes, no warmth, want hear; Works without faith are not good works, & faith without good works is as good as no faith, but a dead Faith. Then only are they themselves, when they are together, what God hath joined let no man put asunder.  
Our actions are never pleasing to God, when our light doth not shine before men; let your light so shine before men that they may see your good works, and glorify your Father which is in heaven; that your Father which is in heaven may one day glorify you.  
With men, confess and suffer is good justice, but with God, the contrary to confess our sins is the next way to be forgiven them; that soul is past hope that lies speechless. I will ever pray; Oh Lord, open thou my lips, and my mouth shall show forth thy praise, and my own sins.  
Pray for them that curse you, do good to them that, etc. Is durus sermo, a hard saying, and against the hair; 'tis not so easy a matter to forget an ill turn, as to do one, yet this must be if we will be Christians: he that will not be in charity shall never be in heaven. Why should I do myself a shrewd turn because another would?  
It was the devil that first made us enemies to God, and it is still he that makes us enemies to one another; it is not for nothing (I have thought) that he is painted with a cloven foot, he loves divisions so well, and there is no greater argument of a devil incarnate than a malicious heart: say what thou wilt, but I will never believe thee against scripture, that thou lovest God whom thou hast not seen, that lovest not thy brother whom thou hast seen; if we love Him we will love one another.  
If we will be Christ's Disciples we must leave all, but it's not all, we must take up our cross too; be ready to take it up, not of ourselves, but if it be laid upon us, we must suffer willingly for Christ's sake, we must not suffer wilfully or throw ourselves into the fire. He that bids us suffer, bids us fly, If they persecute you in one City, fly, etc. It is our commendation to endure to stroke or the Faggot, it is not to seek it when zeal runs without discretion, warrant, it commonly makes more haste, than good speed; CHRIST would have us innocent, but wise too, Serpents as well as Doves, lay down our lives for His sake, but not fling them down; we must neither go like bears to the stake, nor like madmen, neither run to our martyrdom or from it: Pray with our SAVIOUR, if it be possible to miss the cup, or but to kiss it, but still not my will but thy Will, we must submit all to God, and think that fittest for us which He thinks so.  
That which I hear from David, I would hear from every good man, Thy word is a Lantern to my feet, etc. To his feet, not to his eyes alone; if we use the Word of God only to gaze on, and see fine stories, to discourse by, not live by it; wants his use, and we want our goodness, and shall want our glory: knowledge without practice adds to our punishment together with our sin. How many Pharisees have sat in Moses, that shall never sit in Abraham's bosom, only for this, because they knew and did not.  
Works of piety must never go without humility; he that prays and is not humbled, like the Pharisie in the parable, goes away worse than he came. When thou prayest, thou askest blessing, and do it on thy knees, if to your earthly father, how much more to your heavenly: Men have inverted the course now, they drink their health upon their knees, and pray for their health upon their tails, God shall answer such men according to their manners, proudly. Why should GOD stoop to their wants, that stoop not to their own? we cannot be too humble when we are to speak to that Majesty, whom we cannot see and live, and whom we shall one day see and live to our cost, if we be not humbled; thank God thou hast knees to how, how many would that have not; why shouldest thou bend and cringe and bow, to thy father or thy friend, or thy betters, and not to thy God.  
Prayer is the Jacob's ladder of the soul whereon it goes up and down to God, and confers with Him; in our prayers we bless Him, and by our prayers we bless ourselves: there is no part of God's worship more acceptable or more profitable than this of prayer, and none more slighted, men come to prayer as to a thing indifferent; wilful negligence in leaving it undone, and coldness in doing of it, are the sin almost of who not, only, Oh Lord, do thou be merciful to the neglect of thy people.  
There are many services and many Masters, and yet no man can serve two masters, that is, two of a contrary disposition; for there is the world, the flesh, and the devil, and ye may serve all these at once, nay ye cannot serve one and not all, the glutton he serves his belly & with Esau sells his birthright his blessing for pottage: the drunkard he serves I know not well what, whether the drink, or the company, or his appetite, or all, but instead of quenching his thirst, drowns his soul: the envious man, and the furious man are alike in this, both serve the passion, only here they differ, the envious man with Samson, will brain himself so he may brain others; the furious man brains others so long till at length he be brained himself: the usurer he serves his gold; the adulterer he serves his lust, but all serve one chief Lord, one Master, the Devil, and shall all receive the same Wages, which is the wages of all sin, death; Why should God pay them for their pains, that go not of His errands.  
FINIS.   

SPARE HOURS of Meditations.  
The Second Part.  
BLessed are the poor, for theirs is the kingdom of heaven: How are they poor that have a Kingdom? or what Kingdom is wealthy, if not that of heaven? or why complainest thou of that poverty, that saints thee? that is a happy soul that makes even with God every night; and every morn begins the World anew.  
God is love, and he that loveth is borne of God, & God loveth him; so there is no love lost; by this are we known to be God's sons and Christ's disciples, if we love one another: I may love others for other respects, my enemies that they may be good to me, or my friends because they are so: but God I will love, because I will love Him, and because He is to be beloved.  
When I at first look out into the World, and see many men (and those none of the best) in better case, I think myself forgotten, & wish for more: but when I remember my account, I fear I have too much & forget those wishes; It may be if I had more wealth, I should be more riotous: outward losses are sometimes gainful, and it is good for us that we are afflicted; it would be worse with us, if it were not sometimes thus bad; many if they were not kept short of these would come short of Heaven. He knows us that keeps us, & if He will have us Lazar's & not Dive's, bring us to Heaven that way rather than another, His will be done; let Him give my goods to the poor, and my body to be burned, and bring me to Heaven, though in a fiery Chariot; I cannot complain of the foulness of that way that carries me to God.  
Things which we come easily by, we easily part with; lightly come, lightly go; true friendship, as it is hard to find, so it is hardly lost, and therefore hardly lost, because hard to find: I will put up many injuries before I put off one friend; small faults I will swallow: others I will wink at; and if he will not be my other self, I will be his, and change my nature before my friend: friends like stones, get nothing by rolling.  
We are content with a little, when we are by our selves; who puts on scarlet, and resolves not to be seen? or is served in plate, when there is none to take witness of it? Nature if it would but be private, it would not be so costly, most men are therefore covetous, because they are ambitious, and love the stage; and desire to have much, that they may have much to show, and set their land upon their cupboards; I think they would show more of their wit, if they showed less of their substance, they do not so much show that to their guests as themselves, and are admired at, not for the abundance of these, but the want of the other.  
Pride and Uncharitableness are sins in fashion, and the one the cause of the other, many think they should want for their pride, if they should but be charitable; I have often wondered and grieved to see a rich porch, and a poor Christians walls clothed, and men go naked. Say what thou wilt, but I am sure with the Apostle, That he cannot love God whom he hath not seen, that loves not his brethren whom he hath seen, and can endure to see miserable.  
Many are therefore friends to others, that they may befriend themselves: and like leaves in winter, fall from the trees when they begin to wither, and with Saint Peter, know not the man. How many do we nickname friends at large, that prove but strangers at a pinch; that will be your servants in a compliment, and not know you in a business? I will not desire of God not to have friends, but not such friends, or not to need them.  
We owe more to God for redeeming us, than for making us; His Word made us, but when it came to redeem us, that Word must be made flesh, and that flesh must suffer▪ in our creation He gave us our selves; but in our redemption He gave us Himself; and by giving Himself for us, gave us ourselves again that were lost; so that we owe ourselves, and all that we have twice told: and now what shall we give unto thee, o Thou Preserver of men, for ourselves thus given and restored? If we could give ourselves a thousand times over, yet what are we to God? and yet if we do give ourselves to Him and His service, such as we are, and such as we can, He accepts it, and will reward it. I will never grudge God His own. I have nothing that is not His; and if I give it to Him, He will restore it again with interest, never any man was a loser by God.  
The best ornament of the body is the mind, and the best ornament of the mind is honesty; I will care rather how to live well, than how to go fine. I may have an ill garment, and come to Heaven; I cannot, and have an ill soul. He who first bid us cast our care upon Him, did not so mean, as if we should take no care ourselves; it will not come to our share, to sit still and cry, God help us: Solomon hath read his fortune, that will not work in summer; therefore shall he starve in winter: It was the destiny sin brought upon the world, in the sweat of thy brows thou shalt eat thy meat, and thank God we can have it so: He that made us without ourselves, will not keep us without ourselves; it is mercy enough for us, that we eat with sweeting. I will never think much of my pains, where it is rewarded with a blessing.  
If an Ass do but speak once in a world, as Balaam's did, a beast have any part of a man in him, we wonder, and justly; but let a man have every part of a beast, go upon all four, & wallow with the drunkard, or lose his speech together with his legs, 'tis ne'er talked of. It is the property of a man to speak, as of a beast not to speak: why do we wonder to hear a beast speak, and not wonder to hear a man not able to speak? or how justly doth he want the blessing, that cannot ask it?  
It was our Saviour's to His disciples, Behold, I send you as sheep in the midst of Wolves; blessed Saviour, didst thou not care for thy Disciples? or if thou didst, why are they not rather sent, as Lions in the midst of sheep; than as sheep in the midst of wolves? Even because He loved them, therefore He so sent them, that out of the Lion's mouth they might come forth more glorious; as there shall be ever some poor to exercise our charity; so there shall be some wicked to exercise our patience; some bulls of Basan to compass, etc. Where the enemies are so strong and so many, they had need be wise as serpents, that will be innocent as doves.  
Desperately wicked is that of some, if I shall be saved, I shall be saved: as if Heaven would come unlooked for, and they should be saved, whether they would or no▪ God never did, nor will save any man in spite of his teeth, or against his will; as we cannot keep body and soul together, without sweeting; no more can we bring our soul and God together with sitting still; never any got wealth, by barely wishing for it: and as few come to Heaven, by merely desiring it. There's a race to be run, and a battle to be fought▪ and as well in religion as in any thing, we must work for our living.  
It is appointed to all men, once to dye: death is a punishment of sin, not sin itself; yet sure it is the height of punishment when it is sudden; I do not desire not to dye at all, but not all at once. I know I must dye, and I think of my death, yet is it not always in my thoughts; the best of us all may be taken napping. I will ever pray God when he doth fallen me, not to do it at a blow, that I may see myself falling and bethink me in the fall; and thus it is a comfortable thing to fall into the hands of the living God.  
He that knows his master's will, and doth it not, shall be beaten with many stripes; and yet I cannot say whether shall be worse beaten, he that may know it and will not, or he that doth know it, and doth it not; the one sins against his knowledge, the other sins because he will not know, and shall one day not be known.  
God made this world not barely to look on, but to contemplate on, and of Him in it: here the Christian & the Philosopher part, they are led by reason, we by faith: they argue, we believe: they inquire the manner, how all were made, the Christian, why: He is not curious in the manner, but looks at the end, for the glory of God, and the way to our glory: and useth them not for spectacles, but motives, to the glorifying of him of whom he hath them; and if we enjoy these as we should, we shall one day enjoy him from whom we enjoy them.  
This World is oft compared unto a sea, our life is the Ship, we are the passengers, the grave is the common haven, Heaven is the shore; and well is the grave compared unto a haven, for there we unload; the things of this world are neither borne with us, nor do dye with us; we go out of this world as we came into it, naked: why are we so covetous of those things, which are so hard to get, and so certain to be lost? If I enjoy them all, I shall not enjoy them long: or if enjoy but some, I shall shortly have use of none. I will comfort myself against the want of them, with the assurance that I shall one day not have need of them.  
Who can but once look back upon his creation, and dares distrust God for his preservation? whether is it easier to give, or to continue life? to keep thee or to make thee? If He have given thee the greater, why dost thou distrust Him for the less? Or if thou distrust Him for earth, how will you take His word for Heaven? Oh God, they have forgot of whom they live, that distrust thee for their life.  
This life is a race, and we do not live but travel; but we have another race beside this, of our soul as well as of our body; since both must be run, and the one will not tarry for the other: I will try who can run fastest; if I have finished my life & not my course, I have made more haste than good speed.  
Every thing else hath a beginning, it is only God's title, Which was, and is, and is to come: Eternity is only there; our glory must be, not that we have lived ever, but shall do so.  
If we look but out into the World, we shall see almost as many miracles as things, that trees and plants should every year dye, and recover; that the Sun should only lighten and warm the earth, and not burn it; that the heavens should distil its rain in drops, and not in rivers full, and drown us, where they do but wet us; God is not less miraculous in preserving the World, than in making it; and as His mercy, so His glory is over all His works.  
Religion with some men is but a matter of fashion. Many are of Agrippa's Religion, almost Christians; such men shall be saved, as they do believe; almost: God will never own: such half-faced followers. The hypocrisy of a Pharisee, would have shamed thee into an outside of Christianity, and unless your righteousness exceed the righteousness of the Scribes and Pharisees, you cannot enter, etc. It is not only want of grace, but wit, to dissemble where we may be discerned, if I will needs be a Christian, I will be one to some purpose.  
I hear men commended now adays as the Lord did the unjust steward, because they deal wisely, not honestly; 'tis held no crime to deceive, but to be seen, to be discovered, that's a foul fault, he is a novice that doth that; the care of many is, not to live innocent but close, & they cast, how to go (as Saul to Endor) to the Devil in a disguise; but they cousin only men's eyes, Gods they cannot; and since they will not be known for what they are now, they shall not be known for what they would be one day. God shall say unto them, Depart from me ye workers of iniquity, I know you not.  
To dissemble sin was never the way to be pardoned it, only he that confesseth his sin shall find mercy: never be ashamed to say, what thou were't not ashamed to do: blush to commit them, but not to tell of them; it is better that the world note thee for a sinner, than God for an hypocrite.  
Some there are that hear only to tell, and many times make differences, where there were none meant, it is not good always to tell all we hear; many a man speaks that in his anger, which in cool blood, he would not own; and we do a double wrong by relating that which the one is sorry to hear, and the other to have spoken, when he is himself. I will hear all, and report only the best, he that makes debate between others lays a bait for himself, it is safe and honest to compose discords, but sow none. I will labour what I can, to set others together, but not by the ears.  
When we behold (for who can choose?) such a world of sins in every corner of the world; buyers and sellers in the temple, and not whipped out, selling our souls for the provision of their bodies: others with Zimri & Cosbi outfacing judgement; how, do we not wonder and bless ourselves that we enjoy so good, so much, some thing, any thing? that Pharaohs lean kine are not seen amongst us, and the metamorphosis of famine, of the heavens to Brass, and the earth to Iron? that either the clouds are not shut, to withhold their rain, or that the windows of heaven are not opened, to rain not water, but fire and brimstone? It is admirable where the fact is so foul, that the reprieve is so long? Oh Lord we have nothing to say for ourselves, but acknowledge, it is thy mercy that we are not consumed.  
Good natures are won rather with entreaty than curstness, if we do not more love God, for His goodness that He doth preserve us, then fear Him for His power that He can destroy us, His mercies are ill bestowed and worse employed, we have not received the spirit of bondage to fear. I will love God, and honour Him, but I will be afraid only of offending Him.  
God loves timely holiness, remember thy Creator in the days of thy youth. Nature ever begins at the wrong end, lays in, and lays up indeed, but for the thief and the moth. With Absalon the first care is taken to leave a monument behind, and when they are settled upon earth, they will see if God have any thing to say to them for Heaven: & the best part is the last provided; such shall one day have their heaven to seek, because they will not have it to seek now. He that will not when he may, etc. You know the Proverb: He that doth not seek the Lord, while He may be found, cannot complain, if he do afterward seek, and not find.  
All sins are forbidden trees to us; and we are so much ADAM'S sons in nothing as in our disobedience, ever reaching after that we should not; to do good, there is a lion in the way, like Salomon's sluggard; but to evil, how swift are our feet? So then, it is not going fast that carries us to Heaven, but going right: I will care rather to set my foot down sure, than to take it up quick; What am I the nearer to go a great pace and the wrong way.  
Every man is his own worst foe, and his greatest enemies are those of his own house: we may thank ourselves that we live at no more ease than we do; In the sweat of thy brows, thou shalt eat thy meat was of our own procuring. We had never known so much evil, if we had not desired to know too much good, our ambition hindered our preferment; we were at first made happy, and we made ourselves miserable, & now we are miserable. God hath chalked out a way to our happiness; now if we love misery rather than bliss, it is fit we should have enough on't.  
A good man, still the longer he lives, the better he dies; men should grow better, as they grow older; not like a dead hedge, the longer it stands, the rottener. To see a man white in his leprosy leaving the world, and not his avarice; and with S. Luke's fool; die thinking of his barns, is horrible. I had rather have no portion on earth, than buy it with that I shall have in Heaven; I will not (with the Cur in the fable) part with my flesh, for its shadow.  
The way to sweeten death is to think of it, every day I live I will remember I might dye; and I will not desire to live a day longer, than I grow some dams better: What will it benefit me that I have lived some hours which I cannot answer for?  
Worldly minds mind nothing but Worldly things. Laban and Nabal think of nothing but their sheep-shearing, and making merry when they have done; their business is thought on, not their salvation; for they make that no part of the business, only matter of course; grudge God His service, and in His service the length of it; and pay God His due, as Laban did jacob his wages, with an ill will; and would fetch it back again if they could tell how: and yet these men that will steal time from God for their profit and their business, will steal time from their business for their pleasure: He that will break the Sabbath for an hour's work, will break off his work for an hours drinking. Thus they prefer the humouring of their souls, to the saving of them. I will never sell Heaven for company, it is better being a good Christian, than a good fellow.  
Every man would be thought to be in love with heaven, and yet most men are loath to shake hands with earth; here is the difference between the heavenly Language and ours; they cry, how long Lord, how long? and we cry, how soon? they think He stays too long, and we think He comes too fast. I will labour to be a follower of those, with whom I would be partner; he hath not yet enough conned Heaven, that is doth to go to it; that voice only is worthy an Apostle; I desire to be dissolved, and to be with CHRIST.  
The just man shall live by his faith, and others live by his charity: true faith is seen in its works; he that says he believes, and doth not show it, believe him not. To make show of believing, and not in thy works, is to show thy Hypocrisy, but not thy saith.  
Not every one that eats his meat in the sweat of his brows, shall eat bread in the Kingdom of Heaven: and yet it is not eaten but with sweeting neither: but 'tis such a sweat, as will make thy heart ache, and not thy limbs: prizes are not had but with hazard, he that will drink of the water of the Well of Bethel, with David's Worthies must thorough his enemies: the water of life is not had, but with hazard of our lives. My comfort shall be, that though I lose my life for CHRIST'S sake, I shall not lose my labour. Or, who would not lose this life, which he is ever looking to leave, for that which he is sure ever to enjoy? Oh Lord, we want lives to lose; I cannot endure enough, to come to Heaven.  
This life, as if it would never be done, is ever providing for; Eternal life, as if it would never begin, is never preparing for. I will care for this life, but not dote on it; I will remember I shall live ever, but not here.  
The love of the earth is the disease of the world, and that gulf between Abraham's bosom and us, to forsake house and land &c▪ that they do not like of; if Christ would but leave out, that same, leave all, men would do well enough with Him: they would enjoy this world, but not with the loss of a better. Again, they would enjoy that, but not with the loss of this; they would have their Canaan, but they would have their fleshpots; they love the blessing, but they would not lose their pottage: with Naaman, they will worship no other god, but yet, the Lord be merciful, etc. when I enter into the house of the god Rimmon. They would so please God, as they might neither displease others, nor themselves, & would part stakes with God, let such jugglers in religion look upon Saul in the Old Testament, and Ananias in the New, and read their judgement: what society hath light with darkness? The Ark & Dagon were never friendly householders: thou canst not at once, have two such guests, as GOD and the devil; If one heaven could not hold them both, how shall one heart?  
No man is so provident for his own good, as God is for every man's; every sinner is an Absalon, to Him, and He doth not only wish, Would God I had died for thee, etc. But died indeed: we do not so desire our own salvation, as He doth all ours, promiseth, persuadeth begs our obedience, He leaves no way untried, that He may leave us inexcusable, wash His hands of us, and say, perditio tua ex te, etc. Our destruction if it do come, is from ourselves; if we could but wish well to our own souls, we could not but do well: and yet it is not wishing, but doing well that doth the deed. I will do what I can, and I will desire to do what I should and cannot. God accepts a willing mind, and if I am willing beyond my ability, He will either make me able, or accept my wil O God, thou that workest in me both to will and to do, work my will to thine, and my power to my will, that I may not only will or desire, but do thy wil  
God doth not look for every thing from every one: for ten talents where He left but two: only He there exacts much, where He hath given much: if the seed of thorny, or stony ground bring forth no fruit, or withered, it is no marvel; but where He hath dunged and gooded, to expect a crop is but reasonable. The more I have, the more I have to answer for; the greater my trust, the greater my account: Let others care how to get more, my care shall be how to pay for that I have already.  
All lands do not yield the same things, and the same land doth not yield all things: thus God divides His blessings to us, as He doth to these, to some strength of body, to another strength of wit, to one health, to another knowledge, etc. He hath distributed to no man all things: yet, to every man some thing; he is strangely miserable, that hath nothing; but this doth not please, if every one have not all, they grow surly. What wilt thou give me, since I go childless? could the best of the patriarchs say: It is hard and rare to see that in others, which we want ourselves, and would have, and be still. Whilst I am in this world, I shall ever behold this inequality, and if I cannot make a covenant with mine eyes, I will with my heart: Since I cannot but see it, I will learn not to repine at it: it is the Lord, let Him do whatsoever He will.  
God calls some men to martyrdom, when others would startle at a stake, and yet good Christians too: all men, as all trees, are not fit for fuel, that are fit for use; every one cannot hold out against the prison, and the hatchet: It is an easy matter to dare affliction before it come, and when it doth come, run away from it. We know not of what spirit we are, what metal we are made of, our prayer must be, first not to meet with persecutions, and next to endure them (but not meet them.)  
Earth is but our road to Heaven, and the things of this world, like highway fruit, are common to all: the sun shines, and rain falls alike upon the just, and upon the unjust: lest they should be thought evils, they are given unto the good, and lest they should be too well thought of, they are afforded to the evil. There is another good, which is wholly the Godly's, and wholly to be sought for the kingdom of Heaven, and the righteousness thereof: they, whose kingdom is not of this world, can see the kingdoms of this world (with their SAVIOUR from the pinnacle) and contemn them, or at least not fall down and worship them. It shall not trouble me that I am outbid in these things by others, I will be contented to excel them in better things, the comfort I have, and the glory I shall have.  
The covetous man never hath enough: like Pharaohs lean kine, eats but is never the fuller; toils and sweats & wakes, and wants for all this; it is a greater misery to desire much, than to have nothing; of no man can it be better said, all is vanity and vexation of spirit: he is his own tormentor, and doth at once make himself a hell here, and provide himself one hereafter; he is never at rest till he rest his last, which yet is the beginning of a worse torment; so he robs himself, both of the pleasure of this life, and of a better. It is good to be covetous of good things, and labour for the food which perisheth not: of this I will never have enough, but pray: Lord give me ever more of this bread, ever and more.  
All that God made at first was good; He made them so, He left them so: if they be not still so, the dishonour may be His, the smart will be ours; their goodness consists in their good usage, and our sin in the abuse of them. God make us but to remember why they were made, and we cannot be to seek how they should be used.  
Our Saviour's commendation of john Baptist was, that he was a burning and shining lamp: the hypocrite, like a glowworm, shines but burns not; others, like hell fire, burn but shine not: and must look to have their portion in the fire, they resemble. We are not excusable, if we do only shine and not burn, or burn and not shine; the one we see condemned in the Laodiceans, because they wanted heat; the other in the foolish virgins, because they wanted light. He must first shine one earth that will after shine in heaven, and burn on earth that will burn in hell.  
Rest is the whetstone of labour. And that which we usually say of hope, is true of this, if it were not for rest, the heart would break: wherefore God hath given for every day a night to rest in, and for every seven, a day and a night. We could not live if we had not this, yet this must not be our life, to live at ease, he shall never enter into God's rest, that so loves his own.  
Every one almost, with the jews, is weather wise, and prognosticates without book, when you see a cloud arise out of the west, ye say there comes a shower, etc. hypocrites that can discern the face of the weather, and not of the times: how vainly are men inquisitive for the provision of their bodies, and let their soul's shift? you will not plant or graft without consulting with your neighbours, and your almanac; but in the point of salvation huddle on, and the Minister and God's Word is not intended? How ill holp up art thou to know the state of the heavens, and not of thy soul? If thou wilt needs contemplate it, behold it as thy home, not as thy Calendar to better not thy knowledge, but thy life, or thy knowledge of a better life, and thy desire of that place where the Father of life is, and where thou desirest to live.  
God made not death, neither delights He in the destruction of the living: ôh God, suffer not that which thou didst not make, to prevail over that which thou hast made and redeemed. Man is the glory of His maker, and thy glory thou wilt not give to another; and suffer not us to sell that glory thou hast already given, that we lose not our share of that glory thou hast yet to give.  
In some cases and some things, a man may know too much. It is not good to be prying into the privy Counsels of God: I doubt whether some men's overboldnesse with the hidden things of God, have not made them an accursed thing to them; and pressing before their time or leave into the Holy of Holy's have barred themselves from ever coming thither at all: why should we call for light, where God will have none, & make windows into heaven? I will admire God in Himself, and be content to know Him no farther than in His word where this light leaves me, I will leave enquiring, and boast of my ignorance.  
What I have already done, was done long before, and what I am yet to do, is already done before God; this shall be my comfort, that I can neither do nor suffer any thing, without His knowledge and leave.  
God hath given man charge of His other creatures, and His Angels charge over Him, and they are now our keepers, that shall be one day our companions; great is His love to us in their care, and great should our care be to continue this love; and since we are always in His sight, and theirs, why do we at all that which we would not have seen? My care shall be, not to shun His sight, but not to provoke His anger: what I do, He sees: and I will do it as I would answer it.  
Those that honour me, will I honour: is a bargain of Gods own making: Gods honour is the way to ours, we cannot but be blessed, if we will but be observant. I will care only to serve Him, and I am sure I shall serve myself. Never any man lost in God's service.  
He who dwells not in tabernacles made with hands, will dwell in tabernacles which His own hands have made, even the hearts of men: and we enjoy Him though we do not see Him, for no man hath seen God at any time; He is invisible, but not insensible. Our blessedness consists here in feeling of Him, in heaven in seeing of Him, whom yet I do not see, and shall one day see as I am seen: in the mean time I will do nothing which I would not have Him see, or may rob me of His sight.  
I have read of the Hart that he weeps every year for the shedding of his head, though to make room for a better: thus I see the worldling go away sorrowful at that saying; Go, sell all that thou hast, though it be for treasure in Heaven; men do not look at what they are to have, but what they are to part with, and are for one bird in the hand, above five in the bush; but he that consults with his body for the saving of his soul, will never bring it to heaven. Let me sow in tears, so I may reap in joy, I will be contented with the heaven I shall have.  
Many a man is therefore sinful, because it is gainful. By Diana we live, that shall be their god, that they can live by; but he trafficks ill for his soul, that loseth it, to fill his coffers. I had rather be poor than wicked; it is not thy poverty but thy sins that shut thee out from God; it is better going to heaven in rags, than to hell in purple.  
It is with the growth of our soul, as with the creation of our body, we come up by degrees: First, with Nicodemus, we must be borne again, and then we must dwell a while at the sucking-bottle, from strength to strength: which the Eunuch, from reading the Scriptures to understanding them; from understanding to applying, from applying to practising, of hearers we become knowers, of knowers doers of the Word, from perfection to perfection, or rather from imperfection to perfection, from persecuting the Church, with Paul to preaching to it: till we come from Dives door to Abraham's bosom, from eating and drinking, from marrying and giving in marriage, to be as the Angels in heaven.  
Many live as if they came but into this world, to make merry and away, and after some years of quaffing with Nabal, die of a drunken fit: it were well for such men, as they have lived like beasts, if they could die like them too, never to live again: but alas they cannot, her's their misery; that they only leave their pleasures behind them and not their sins. I will labour to leave my Sins behind me, and have my repentance go before me, and my good works follow after me, and I shall meet with pleasures that never shall have an end.  
The ears are the doors of the soul; without these we were but artificial creatures, men only in show: hence we know, we discourse, we believe, we learn to speak to God, and hear God speak to us; without these we could not speak, not know, not understand; in a word, by these (under God) we are what we are; but some there are that cannot hear, others that will not hear. It is a less judgement to want the power of hearing than the will, to be borne deaf, than to become so, they that cannot hear are the more excusable; but they that will not hear, it were far better for such if they had no ears.  
Every envious man is a madman, for he will starve himself, to see another thrive, he needs no other lent, than his neighbour's welfare, other men's prosperity is his gallows, where he will hang himself a hundred times over, and at last, with Achitophel, once for all: I will not so dedesire of God to have much, as not to cover much: he that can but think his own enough, will never think another's too much. I will never grudge any man's going before me, but to Heaven.  
Most men look for the thiefs Paradise, to meet with CHRIST upon His cross, Heaven upon his deathbed, and reserves his repentance, as the best bit, for the last: and mean to go out of the world, and out of their sins all together. But how shall God then hear them, that before could not be heard of them? In this case it is good being foremost, why shouldst thou put off repentance till to morrow, when for aught thou knowst thy soul is going to hell this night without it?  
God give thee of the dew of heaven, and of the fatness of the earth, was Isaaks blessing to mistaken jacob. First of the dew of heaven, and then of the fatness of the earth, (for alas what is earth without a blessing from heaven?) but of Esau quite contrary, first of the fatness of the earth, and then of the dew of heaven; your Esau's prefer earth before heaven, and therefore have their heaven upon earth, God gives them as much as they care for: Ishmael shall be made a great nation, and that's enough; but he goes a wrong course for his soul, that thinks preferment is the way to happiness. My endeavour shall be not to leave a name behind me upon earth, but to find it written in heaven.  
The Sun is placed in the heaven, as the heart in this little world of ours, keeping its seat in the middle, lends life to every part, whereas if it had been seated above, it would have been missed below, and if below, it could not so easily have communicated above; so that I know not whether we owe more to God, for creating the Sun, or for placing it; not in the lowest sphere then (like another Phaeton) instead of lighting the world, it had burnt it; or did it change place with the higher planets, we should complain of cold, so wisely hath God provided for our welfare, with our being, and hath set the Sun not too near us, lest we should complain of it, nor too far, lest we should want it, but in the middle, where it is neither an ill neighbour, nor too great a stranger: when we do but look upon what we have, we cannot distrust God for what we have not, and would have. Oh God, they deserve to want, that can distrust thee in sight of these.  
Whatsoever was necessary for our preservation was created; and whatsoever was necessary for our salvation was written. I will neither desire to know more than God hath revealed, nor to have more than He hath provided.  
Great men's actions are authentic: If Herod and Caiaphas but begin, Christ shall have fists enough about His ears; if Abimelech lead the way, every man cuts his bough, and asks no question: with inferiors, Example doth more than Precept, and like men in a stream, they do not swim, but are carried: Do any of the Rulers believe in him? is thought argument enough why others should not; these see but by their candle, and if the light be darkness, how great is their darkness? I will do nothing which I would not have God see, and others learn; else my light were better under a bushel, unseen, than followed where it should not; thus I shall help, not to light others, but to burn them.  
Of idleness comes no goodness, doing nothing will in time come to doing ill, and from being idle to be ill occupied; the labour that is imposed upon the soul is not to sit still, but to run. Good men must not be like David's images that have feet, and walk not; then only have we hope to come to our journey's end, when we keep going.  
Some men's devotion is like hangings, which they can take off, and tack on as they please: outsides of Christians; their hands and their eyes like some tomb which they have marked, are lifted up; and they talk as the devil to our Saviour, nothing but Scripture: and with the Pharisee give farthings in the marketplace; and yet all's but alchemy, but counterfeit: these are ill men, but well thought of. If I am not what I should be, yet I will not seem what I am not, or be an ill man in good esteem; what am I the better, to be a Castaway with credit?  
What is GOD to me without CHRIST? and what is CHRIST to me without faith? and what is my faith to me without charity? but a dead faith? and if my faith be dead, what am I else but a dead man? As it is vainglory to boast of our works, so it is in vain to boast of our faith without works.  
God as He loves young holiness, so He loves it old; ye are those that have continued with me, etc. was the praise of the Apostles; Perseverance is the pillar of our salvation: if that fail all goes to the ground. What commendation is it to have done well? If thou hast forsaken thy first love, if thou hast lost thy first hopes. He must carry his goodness to his grave, that will have it carry him to heaven.  
If we look but on our bodies, we have matter enough of wonder, to see such a Commonwealth of order; such a world of varieties in this little world of ours: But when we cast our eye aside, on that part wherein we resemble God, the soul; how do we blush, and are ashamed at our houses of clay? that so glorious an Image should dwell so meanly, so penned up? that the Body should be a companion for the Soul, which shall one day be a companion for Angels? but thus was God pleased to allay our pride. We should have thought too well of ourselves, if we had not had some piece of us, like other creatures of the earth, earthy. It shall not trouble me what metal my body be made of; if my Soul be heavenly, my body shall one day be so too.  
When God saw the thoughts of man's heart that they were evil, and only evil, and continually: It is said, it repented Him that He had made man; and that man whom He shall see so still, will have just cause to repent him, that ever he was made, if he doth not repent him of what he hath done. God make me but truly penitent for my sin, and I shall never repent me of my being.  
It is a great way, and requires a long time to come to heaven; I admire their strength, or rather weakness, that talk of getting it at the last gasp, as if it could be had with a wet finger: I know those that have lived some years, and taken some pains too, to set themselves forward, and if they come thither at last, will think they have done well too; for my own part, I neither desire, nor hope to enjoy it without a great deal of difficulty, anguish and agony: and shall think it labour well bestowed, that I have it upon any terms.  
Men usually measure others by their own bushels: they that are ill themselves, are commonly apt to think ill of others; since no man is free from slanders, I will not presently believe the worst of any man, but I will speak only the best.  
Our greatest enemies are within us: and therefore our greatest victory is to subdue ourselves: there is no such slavery as to be a slave to ones self; it is a strange weakness, but ordinary, to be at every man's beck, but our own.  
Old men are twice children; and some, as if they were children for years again, as well as for discretion, wax most worldly when they are leaving the world; and as their bodies draw nearer the earth, so their minds grow more earthy; as if they were to live anew again, or should set up again underground: It is good and commendable to use these things while we have them, yet still so, as remembering we must part with them. I will never be loath to part with that which I cannot enjoy long; for to enjoy that which I shall never part with.  
Every man for himself, and God for us all, is a common position, but an ungodly one; that God is all in us, and all in all, is true: but that we should be all for our selves is wicked; every man for himself, and every man for another. Thou it may be haste enough, and to spare, another hath not enough to live; why hath God given thee so much above others, but that thou shouldst spare somewhat of thine to relieve others? It may be thine own case; Every man knows his beginning, not his ending; in the mean time thank God, that thou art not so, and help those that are.  
The barrenness of the body is sometime a curse, but the barrenness of the soul is accursed; that is a punishment, this a sin, and punished with hell. We came not into this world, merely to fill up room, but to bring forth fruit, not for show, but for use: Our chief study must be not for ease, for riches, or pleasure, but fruitfulness: If we are all for pleasure, our fruit is hell; and if we are fruitful, our pleasures shall never end.  
Blessed are they which die in the Lord, for they rest from their labours: in this world, there is nothing but dangers and discontents, vanity and vexation: then only shall we be at rest, when we cease to be: If we thought more of this, we would not think much of our affliction. If I am never so beleaguered with sickness, or want, or famine, or all at once, I will remember I came not into this world to take my rest, but to prepare for it.  
That ground is very hard, where the travellers foot leaves not impression: and that heart's very stony, where God's blessing not only takes no root, but leaves no sign, as soon forgotten as received; 'tis all He asks for all He doth, a thankful heart: With what face can we expect God should give us our ask, that deny Him His?  
God made other creatures for man's service, man for His own: them for our use, and us for His glory: How much, O Lord, do we owe to thee for ourselves and them, that hast so abounded to us, above them, and hast not made them but for us? Teach us to give ourselves to thee, for them, who hast given them to us, for ourselves.  
God is glorified in all His creatures, but not in all alike; some glorify Him in their beauty, others in their deformity: His glory is not less seen in our wants, than in our abundance: in striking with blindness, than in our abundance: in striking with blindness, than in healing the blind; no less in jeroboam's arm dried up, than restored: therefore do we see some want their sight, others their feet; and yet it may be neither for the child's sin, nor the Parents, as our Saviour told the people, but that the glory of God might be seen. Again, we see not only by nature, but by accident, one, with Mephibosheth, by the negligence of a nurse, another with Abimelech by the fall of a stone lose a limb, or their life: when we see this in others, and not in ourselves; how are we not thankful to God for ourselves beyond others? Lepers in Soul (God knows) and it is His mercy we are not so in Body; whereby we should at once need the help and want the company of friends, and not only be miserable, but shunned. I will praise God not only for the good which I have, but for the evil which I might have, and have not.  
Our SAVIOUR knew what He did, when He taught us to pray: Our FATHER which art in Heaven, etc. To give us, and to forgive us, for He only can do both; none can forgive sins, or give grace, but God alone. Yet doth He not always give with His own hand, but reacheth grace and salvation in His Word and Sacraments, by the hands of His Ministers; and because no man can hear His voice and live, He speaks in them; it is the wonder of His goodness, that He respects not only our wants, but our infirmities, and would so appear to us, as He might teach us, but not fright us: Thus we see Him speaking to Moses himself, to Israel by Moses: He proportions the means answerable to our strength; we are not like our Maker, if we think scorn to stoop to the weakness of our brethren. I will be all things to all, that by any means I may win some.  
A good tree is known by its fruit; yet all trees do not bear the same fruit; our fruit may be all good, though it be not all the same: all are not workers of miracles; 'tis not looked we should remove Mountains, or walk upon the Sea, command the winds, or appease the waters: there are other fruits of the Spirit, that we must bear: Now the fruits of the Spirit are these, love, peace, joy, long-suffering, etc. GOD make us fruitful in these, and we shall have no need of those.  
The end of all our SAVIOUR'S miracles, for the most part was, see you tell no man: It is one lesson in religion, not to be seen: and yet not precisely not to be seen, but not therefore to do well, to be seen: our commendations must be to do, and not say; or if we say any thing, say, we are unprofitable servants.  
As the outward service of the body, without the inward sincerity of the heart is unprofitable: so the contrary is uncivil; Gods service requires reverence, as well as holiness. Many go to God as they do to their companions, not kneeling, but sitting, or lolling along; as if they were the judge, not the petitioner, or were to grant suits, not to beg some; and that unreverentnesse which they would not, nay, which they durst not use to this or that Mr Gentleman, they use to God: this is neither becoming Christians, nor reasonable, or at least civil men.  
It is the fault of envy, that it sees nothing but injuries; but of charity that it sees none, or takes no notice of them; but when one cheek is struck, it turns the other: and when it can turn no way, lies down under the stroke: he that will be righting himself of every wrong, doth but pluck more fists about his ears, and set God against him too: who, if he would but be quiet, would revenge it to his hands; unless we doubt of His power, we will trust God with our wrongs; and stay His leisure, that is the fittest time for our deliverance, which He thinks so; in this case we are like men in a pit, the more we stir, the more we are mired.  
I see MOSES in the Mount, and with the people with a different face; open to GOD, veiled to them; GOD would not always have us show our brightness to the world: in some cases He loves our talon in a napkin, leapt up and hid. Let it suffice, He knows thee, that will reward thee: others, if they commend thee not, it is because they know thee not; or if they do commend thee, there's all, and it may be to thy cost. Why shouldest thou lose Heaven for good words? or what art thou the better, that others commend thee, if God do not? who therefore doth not, because they do, I will never care to have my praise ascend up to Heaven, but to come down from Heaven.  
Blessed are the merciful for they shall receive mercy: GOD's promises, though they be gracious, yet they are confined: and he only shall receive mercy that shows mercy; all the wrongs thou receiv'st, cannot equal one sin thou committest, and art forgiven: now when God hath forgiven thee thy hundred Talents, which thou owedst, and couldst not pay: do not with the evil servant take thy brother by the throat for two; be not so cruel to others, that hast God so merciful to thee: freely thou art forgiven, freely forgive; with what measure ye meet unto others, with the same shall it be measured to you again, and if you give, you shall receive good measure; not only shaken together and pressed down, but running over.  
God as He doth not let goodness go unrequited, so doth He not requite it with a little, or inch out His blessings. He never hath done enough for those that love Him; one good turn draws on another, and He is ever thinking, What could I do more for my Vineyard that I have not done? There is no pains of ours which falls to the ground unaccepted, unrewarded, who would not serve that master, whose service is perfect freedom, and the wages eternal life? I cannot be more mine own friend, than by being GOD's servant, and the World's enemy.  
Our bodies wax weaker, as they wax older; our sins as they wax older, they wax stronger; I will labour to be old in goodness, and I cannot complain of weakness; let me but be too strong for my sins; and I have strength enough.  
Some men do not revenge injuries, because they cannot, they want power; others because they want opportunity, and do but wait with Esau: the days of the mourning for my father are at hand, and then I will slay my brother. It is no godamercy to pass over injuries when we can do no other, he is not innocent that is so perforce: then is our goodness commendable, when we may hurt, and will not.  
It is the fault of the world, yet it is the fashion of it, to put off God to the last; the fall of the leaf, will serve his turn: and think one sigh at their death, enough for all their lives before; but true repentance as it is not for a spurt, so it is not done in an instant. He that goes about thoroughly to make riddance of his sins, shall find it a long business; sins are not like servants, to be gone at a quarter's warning.  
In many things we offend all, is the voice of an Apostle; the best have their faults, he is happy that hath least and fewest. I can never be so holy as to have no sins: my care shall be to repent me of those I have; if my repentance be daily, my score shall never be long.  
Youth, and holiness, do not meet often, to see a young man dead to sin and ready for death, is admirable, but rare; it is a good thing to be good betimes, sins as they grow old they grow lusty, and if they once get head, they know no master, it is a harder matter to restore to godliness, than to make godly; for there must be a dedocebo te, etc. an unteaching of that evil, which they before learned, before there can be an insertion of that good which they must after practise. Custom will alter nature, and an use of sinning make them in love with sin; it is rarely seen that a young devil proves an old Saint. I will so begin, as I would hold out, with GOD; otherwise, it is ill that I have begun, but worse that I hold not out.  
GOD desires not the death of a sinner, but that is not all, He doth not only not delight in our ruin, but He desires our recovery. If we repent, He spares us, if we return He receives us: for the first, mercy to forgive; for the second, an Abraham's bosom to receive; if we wander, He recalls us, if we be obstinate, he entreats us: if we come but slowly, He will stay for us: in all His works He is wonderful; but in His works of mercy, He exceeds. I will never despair of that goodness that hath no bounds; my sins are infinite, but not unpardonable. He was once a persecutor, who was after an Apostle: and not behind the best of the Apostles, that was once before the worst of the jews for cruelty: God is able to make of a castaway, a convert; of a thief, a disciple: of stones, children: of dead men, living Saints, if the disease be desperate, the cure is the glory of the Physician; the recovery is more remarkable of a dead man to life, than of a sick man: if the danger were not great, there were less praise of our redemption: but when our sins are gone over our heads; when the beam of the timber, and the stone in the wall cry us guilty; when thou art possessed, and not as Mary Magdalen with a few devils, but with Legions: not one sin, or small sins, or a few sins, seven devils, as it is said of her, but past number; like the stars or the sands; and of the worst sort of devils too, that cannot easily be cast out, but with fasting and prayer, and hast not only committed them, but lived in them, and art now dead in them: when we have thus lost ourselves, and Him, to be found of Him and brought to our selves, puzzles us for thanks: His arms are ever open, only our hearts are shut: we receive not, because we ask not, we are not received, because we return not, or return to our vomit; It is but just, when we turn to our sins, that GOD turn to His judgements: either we must be cut off in our sins, or from them.  
Salvation is the gift of God, it is given, and yet it is got with a great deal of struggling; thou must fast, and watch, and fight (as Saint Paul says) and as Saint Paul did too, not only with beasts, after the manner of men (though wicked men are beasts in a manner) but with principalities, and powers, not the Egyptians, but the Anakims', Giant sins, grown temptations. My glory shall be not to have no sins, but to have the mastery; not that I am not set upon, but not beaten.  
That we shall all dye, we all know; when we shall dye, God knows; but how any man should be dead while he is alive, is strange will some think, and would be glad to know; yet so it is, sin is a death, and every obstinate sinner is dead for the time. Some with jairus daughter are not dead but sleep; others with Lazarus, are not only dead, but stink; and it is with sin as with sickness, it weakens by degrees; first it distempers the palate of the soul, or spoils the stomach, so that either it refuseth meat, or distastes it, or puts it up again; and next it takes away the sense that they feel not their sins, and then are remediless; and as our Saviour told the jews, they will dye in their sins; and this is a death men care not to be acquainted with till they be passed cure: and then only think of Heaven, when they are going to hell, and after forty or fifty years living, know not what belongs to dying, more than, with Ezekiah, to turn their face to the wall, and weep when it comes: The way to dye willingly is to con death before hand; he that hath spent his life in providing for his death, is not troubled at his death how to be provided of a better life. My care shall be not how I may not dye, but how I may live ever.  
Prosperity is a great enemy to goodness, how hardly do those which have riches enter into the Kingdom of Heaven? I hear Israel praying in Egypt, quarrelling in the wilderness? When they were at their brick-kilns, they would be at their devotion, and no sooner are they at ease, but they are wrangling for their fleshpots; I think many a man had not been so bad, if he had but been poor. It is the saying of a wise Father, that Salomon's wealth did him more hurt, than his wisdom did him good. Trouble, and want do that many times, which fair means cannot; wealth, like knowledge puffs up, when poverty (as their infirmities did many in the Gospel) make men flock to CHRIST. I will never pray more heartily to God for His blessings, than for grace to use them, nor to lessen my miseries, but to add to my strength. Though my afflictions be many or often, so my strength be equal, I shall get by them; the stronger my trial, the greater will be both my victory and my reward.  
The way to live ever, is to live well, there is no way to everlasting life, but a good life; it is not living at ease, or at random, or at rack and manger, in pomp and plenty, mirth and jollity, and with Saul think to drive away the devil with music. God cares not how rich, or how powerful thou art, but how good. We should so live as we may have joy of our life, and be made partaker of those joys, and that life which are for ever.  
There are many dead men and many deaths; there is a death in sin, and a death for sin, and a death to sin; the two first we may thank ourselves for, if we had not known sin, we had not known death, but the last we must thank God for, it is from Him that we die to sin, that have deserved to dye for it, who Himself died for us, and hath taken our sins upon Him, and at once delivered us from the sting of death, and the strength of sin. And thanks be to God who hath given us this victory, through our Lord JESUS CHRIST.  
We are in this world, as Israel in the wilderness: and Christ is to us as Moses was to them; if He leave us, we know not which way to turn us; nature cannot carry us to God. Here all our sufficiency is from Him, and we say well in our prayer, for thine is the power and the glory; and it is by that power, that we come to that glory, our strength is but borrowed; our standing but leaning upon His arm; our going, but leading in His hand. It is with us as it was with S. Paul upon the way, we must be led, we must be carried to God; we must pray, turn us, O Lord, unto thee and we shall be turned. Of ourselves we are unable to go, yet draw us, and we shall run after thee; so shall we come to thee, with thee, that are rather images, that have feet, and walk not, without thee.  
It is between some sinners and God, as between some men & their creditors; all their care is how to be trusted, not how to pay. My first care shall be as little as I can to come in God's debt, and my next care how to come out of it.  
Our goodness must be that part of the wallet that hangs behind us, seen of others, not of ourselves: our sins must be that part that hangs before us, seen both of others, and ourselves. To conceal sin, was never the way to be forgiven it; or what art thou the safer, that thou canst conceal it from men, and not from God? I had rather be censured for my sin, than be damned for it.  
As in Morality so in Divinity, not to go forward is to go backwards; and not to thrive in goodness, is not to be good. When I compare what I am, with what I have been, I am not a little proud; but when I compare what I should be, with what I am, with Peter I begin to sink; only here's my comfort, I shall be received, not according to what I am; but what I am in Christ.  
Every good heart is accuser, judge, and executioner of its ownfaults: Why should I be afraid of standing at the tribunal of my own conscience, and not of God? at one I must; and if I judge myself, I shall not be judged: I will prevent God's judgements with my own, and the fear of what I should suffer, with the sorrow for what I have done; to him only is the last judgement terrible, that shuns the first.  
Wicked men as they make most show of mirth, so they have least; their heart and their face do not agree; they carry that in their own bosom, that spoils their laughing: they are always pursued by themselves, and encountered with their own thoughts. Their sleep is dreaming, and they dream of those judgements in their sleep, which they have deserved waking: every noise is of thunder, and every thunder of the last day; every shadow is a spirit, and their sins are so many devils about them; they have a double hell, they die a thousand deaths here, and hereafter dye eternally. There is no joy like the joy in the Holy Ghost: Nay, there is no joy but that, and that is as far above all earthly joy, as our heavenly joy shall be above this. Hallelujah above Hosanna. Let me but have this within, and I care not how the square go without?  
Death to the wicked ever comes unwelcome, because they see it in its worst shape, ghastly. fain they would not go, and go they must, it is impossible they should live still, but it is intolerable to be still dying, which is the life they are to live, a living death. I will pray God to season this life to me, as I may not be in love with it, and so to remember me of my death, as I may not be afraid of it; and in my life so to prepare me for my death, that at my death I may not only be prepared, but assured of a better life.  
When I remember the sins I have already committed, and some it may be not throughly repent of; and those which I do hourly commit, and some it may be not taken notice of: so many of infirmity stealing upon me, and other stronger sins breaking in upon me: I do not will that good which I should, or want power to that will, or perseverance to that power: I am at a stand with the Apostle, and think, miserable man that I am, who shall deliver me from this body of death? Even He that delivered His body to death for me: Oh God, thou that workest in me, both to will and to do, work my will to thine; damn Domine quod jubes, etc. Give but power to obey, and what thou wilt command.  
Death is as hateful to man, as old age to beauty; and we are ever complaining of the shortness of our time, unless calamity make it seem long; which yet if they be never so little over, they are weary of that which before they wished for, death: as I will not be in love with tribulations, so I will not love my life the worse for them, nor the better for wanting them: if prosperity make me fond of living, or afraid of dying, it had been better for me, if it had not been so well; I shall pay dear for my ease.  
It is better to go into the house of mourning, than into the house of laughter; nay, the way to the house of laughter, is through the house of mourning; so our Saviour, Blessed are they that mourn, for they shall be comforted: Mirth, like Salomon's strumpets, leads to the chambers of death; and the voluptuous man goes out of this World, as he came into it, crying; and into another world, where there is nothing but weeping. It is a great weakness to defer to do that, which must be done, if I must once weep, I will do it now. It is better to cry for remorse, than for anguish.  
There were no such tyrant upon earth, as the envious man, if he had but his will, no man should live a quiet life, or dye a natural death, but himself; he sees his neighbour's house burning, and warms him by the fire, and is refreshed: there is no estate that he hath not a quarrel to, no person; his equals he hates, because they are his equals; his inferiors, because they are not his equals; and his superiors, because he is not their equal: he is an enemy to all men's peace, but most of all to his own, and I think if he were put to it, himself knows not what he would be, or have others be. It is the greatest vanity in the world, to run mad for others pleasures: what if I have not the same thing, or in the same measure? I have enough to serve my turn, if they have more, yet they must account for it, and I will never envy any man, that he hath more to answer for to God, than I have; I shall not account for the talents which I never had.  
God's blessings, and our thanks must ever go hand in hand, one good turn requires another. We must not think to serve ourselves of God, and not serve Him; His blessings are not only encouragements, or rewards, but bonds. Of these, the more we have, the more we owe, and our care must be, not only to receive, but to repay. Why should we strive to come out of every man's debt, but GOD'S.  
The charity of forgiving, is more difficult than that of giving, and more worth, by how much our selves are more dear to us than our goods, in the one we are doers, but in the other sufferers, and many a man would do for another, that would not suffer for him: I am but half a Christian if I have only learned to pity, and not to forgive: we cannot at once, remember our profession, and our wrongs, if they be small, the matter is the less; if they be great, our glory is the more: nor only our glory, but our reward; it is our own faults, if we be not gainers by our injuries.  
Gluttony is not only a sin, but a disease: not only to be forbidden, but to be afraid of; other sins hurt in future, this in present, and robs not only of eternal life, but of this, and destroys the body together with the soul. Our bodies were not given for cellarage, to lay in bread and bear in. I will remember, that I was not therefore borne, or do live, merely to eat and drink; but therefore eat and drink, that I may continue life.  
I have seldom known any wickedness so heinous, that had not clients as well as patrons. Corah had companions with him in his sin, before in his punishment. But innocency doth not go by voices, I will never look at my partners, but my cause. I desire no other Advocates, but GOD and the truth.  
It was the accusation of the old world, that they were eating and drinking, till they entered, etc. and is still of this, and will be so to the end, though this were not the end of our being, but for the continuance of it: I will use my meat, as others do their Physic, only for health, to satisfy not my desire, but my stomach. I can a great deal cheaper, and safer, feed my belly than my eye.  
We see men set not their best wares upon the stalls, but within, lapped up; it is neither commendable, nor wise to show our excellencies (as Musicians do) in all companies; what are we the better, that we think well of ourselves while others think not so? Or what are we then worse, that others think meanly of us, while we think so too? Since those art never the better for thy selfe-conceitednes, nor the worse for thy humility, why shouldst thou make thyself envied for those graces which thou hast, by showing them, and derided for making show of those thou hast not, and wouldst seem to have? and art at once noted of men for a boaster, and of God for a dissembler? I will be content to be lowly in mine own esteem, and others, that I may be high in Gods.  
A handsome garment is no argument of a straight body: those are not always the best men that make the most show of holiness. demureness may stand with falsehood: Pretences are evermore suspicious; they that are ever perfumed, 'tis to be thought have naturally ill breaths, we must not ever believe our senses: goodness is plain, and would be known by her works, but not tell of them, whilst hypocrisy is painted to hide hide its wrinkles, and would be taken for better than it is, and with the figtree, it shall be cursed for flourishing; if we are true Christians, we are both sides alike.  
Goodness doth not go by years; many times you shall have that from a Samuel in his long coats, which you shall not have from a Saul, at forty years old; and yet it is not forwardness commends us, but perseverance: Some men, like some fruits promise fair in the blossom, but whither ere they be plucked; others like some grain, lie long in the ground, but grow up the taller; it is dangerous to defer long, but it is worse not to hold out. I will love and endeavour early holiness; yet it is better to begin late, than to have done betimes, there is a penny for him that comes at the eleventh hour: If thy youth have been faulty, it is comfort that thy age is otherwise. It is no disparagement to have been wicked, but to continue so; who hath not been overseen sometime? He was once a Persecutor that was after an Apostle. I will glory, not that I have never done amiss, but that I am now ashamed of it.  
As promotion, so poverty, is neither from the East, nor from the West; but from God. He hath said to every man, rule thou here, or work thou there, be this, or thus. Why do men grudge at their wants, when it is not chance but providence? It is less praise to be honourable, than to be content not to be so: our happiness is, not to want affliction, but to bear it. The less I have, the more I have to come: no Lazarus would change states with that Dives, who if he might but live again, would be Lazarus to choose.  
job in his description of man, says, His days are as the days of an hireling, now we do not hire men to be idle, but to do our businesses, our life is a long day, and this day hath many hours, and these hours have all work; every man is a day-labourer, and must do his task, to have his wages. I do not see the penny given to those that stand in the market place, but that labour in the vineyard: 'tis not for us to be lookers on, GOD and the holy Angels are spectators; we must be actors, doers. I will be content to do nothing but labour, while I am here, that hereafter I may do nothing but rest.  
The food of the soul, as it is far more excellent than that of the body, so it is far more dangerous; for, where it saves not, it kills: How many (with Esau) have eaten themselves out of the blessing in this, and gone from God's table, as Baltazar did from his condemned men? Not the presence, but the preparedness makes the acceptance: to come, and not worthily, is to be more bold than welcome; it is all one to thee whether God have thy room, or thy company; if thou have not thy garment, thou art condemned in both; let others care only to come, my care shall be to be welcome.  
GOD is a God of pure eyes, and cannot behold sin, and yet He continually beholds us that are altogether sinful. Lord how are we bound to thy goodness, that only thy eye is upon us, and not thy hand? That thou dost but take notice of our sins, and not take vengeance on them? If we had any good nature in us, if for nothing else, yet we would be better, because thou art so good; and dislike sin, not for our own sakes, but thine.  
GOD, says the Heathen, hath woollen feet, but iron hands; yet He hath sometimes iron feet, and woollen hands; where He would correct, and not in wrath, He makes a great noise, but doth little, only to fright, not hurt them: Where He will judge, and not correct, He treads softly, but strikes home, and is upon them ere they are awares; there is love in His corrections, but there is wrath in His judgements. I will pray, Correct me, oh Lord, but not in thy fury, lest I be consumed and brought to nothing.  
There is no living without repenting; for all sins are against God, and all forgiveness is from God, and there is no forgiveness without repentance; so then without this thou canst neither live comfortably, nor dye peaceably. I will not presently give God and myself over, because I have sinned; but I will therefore neither give God over till He have forgiven my sin; nor myself till I have forgotten it, or remember it with detestation.  
I have seldom seen a rich man want friends, or a poor man enemies; though He have scarce to live, yet he is grudged his life, that he takes up room in the earth: these men make much of this, for it is all they have to trust to. I will grudge no man this world; it shall suffice me there is another to come, and that mine shall begin, when this is ended. I will be content to want this for a while, that I may enjoy the other for ever.  
Holiness is not borne with us, nor doth grow up with us: sometime, you shall see the hoare-head, come short almost of the long coats. I will never regard how long I live, but how well; and rejoice, not that I die an old Christian, but an old man in CHRIST.  
Some men draw nigh unto God, but with their lips, as judas did; others draw nigh unto Him with their whole body, and will for outward compliment come short of none: into their sackcloth with Ahab, and down upon their knees with face with Saul; they will dye the death of the Righteous as well as any, if wishes will do it; but their heart is not sound. Not to draw nigh unto GOD at all, is open rebellion; to draw nigh unto GOD, and not all, by halves is secret dissembling; then only do we come as we should, when we come (like S. Paul's Sacrifice,) ourselves, our souls and our bodies: and thus if I draw nigh unto God, He will draw nigh unto me.  
If God only saw as we, there were no difference between holiness in jest, and in good earnest. Ahab is in ashes as well as Niniveh; nay, what doth Niniveh more than Ahab, to the eye? What do the Apostles more than the pharisees, or john's disciples than theirs? they fast, pray, give: by the outside we cannot tell who serves God with his body, or with his heart; we see they are painted, God only sees they are sepulchres; we see their fairness, but not their rottenness; only GOD which sees their heart, shall one day unmask it, and as they have before been applauded for what they seemed, so they shall then be punished for what they are. If I have only the rined, the outside of Christianity, and not the bulk, I am sure to be cast out: what I can, I will so carry myself, as I may neither be condemned for being worse than I should be, or seeming better than I am.  
There is no music like that of the Word, yet it is not liked; we have piped unto you, and you have not danced; was the complaint of Christ's time: men have ears to hear, but not that; any music but that of the Cymbals; any Harp but david's; any Bells but those of Aaron: they can hear others reviled, or God profaned, or themselves soothed; they have ears to their commendations, but not to their faults: the sluggard hath his ears in his pocket; the drunkard hath his ears in his pot; the proud man hath no ears, but to his commendation; the covetous man hath no ears but to his profit; the luxurious man hath no ears but to his pleasure; there is no music but in trumpets, nor in them but at banquets. But he that will not hear now, shall one day cry and not be heard, and be forced to hear that heavy doom, Depart from me, ye workers of iniquity, into that lake, where there is nothing but crying.  
It is strange, no men would be sick, and yet some men will not be well; for they take courses to overthrow their health; as if God had nothing to do but to wait on them: they are never well when they are well, but when they are doing of ill; where the affliction is Gods, we may challenge Him of help; where the disease is debauchnes, He may challenge us of sin: when our sickness is His correction, it is comfortable, but when we need to be corrected for our sickness it is fearful: what God lays upon us is to be borne; what men bring upon themselves, is not to be answered; and if in mercy thou art delivered, Go and sin no more, lest a worse thing come unto thee.  
Ill weeds grow apace; wicked men like Egyptian grasshoppers lie in heaps, when the good, like Noah in his Ark, are two or three in a corner: our blessed Saviour (as He could never say otherwise) said true, The way had need be wide that leadeth to destruction, for many there be that find it.  
They must look to suffer, that look to reign; this world is God's house of correction for His Children: we must not think not to have crosses, we must study to make the best of them. I will think of afflictions before they come, that when they come, I may bid them welcome; while they tarry, I will make use of them, and when they go, I will take leave of them, only as of an Ague, for a well day or two, but to come again.  
In Heaven all vessels shall be full, but none shall run over; here on earth I see some run over, and yet complain of emptiness; they have not enough, if they have not all: Thus I have seen some beasts, not knowing when they were well, burst with feeding: they had more than enough, if they could be content another should have more than they; if they could but be less envious, they would be less covetous: all Vessels bear not the same sails, those do but speed a tall Ship, wherewith a Bark is overborne: we know not our own strength, submit ourselves to Him that doth: He that gives us all we have, knows we have all we should have, and that if we had more, we would sink: that man that thinks he is never full, is never thankful. Whether I abound, or am poor, I will endeavour but these two, to be thankful, and to be content.  
Crosses are harsh, but they are the best Physic; I know not whether prosperity have lost, or adversity recovered more; none prays so heartily for His daily bread, as He that wants it: misery like Ionah's fish sends them to their prayers that never thought of GOD under their gored; it is pity fair weather should do any harm; yet it is often seen, we even adore those Physicians in our sickness which being recovered, we only salute with a compliment; abundance makes many forget those friends, which want would make crouch to; how welcome should that state be which makes us familiar with God? I will not, I may not wish for afflictions, nor meet them. I am good Christian enough, if I can be content to be poor, and not desirous. Our practice must be not to make much of crosses, but to make use of them; yet I had rather endure a world of crosses to come to God, than to be crossed in nothing in this world, and once want him: let my sins rather be punished, then soothed: oh God, let my hell be here.  
CHRIST hath many followers, but few disciples; GOD hath many creatures, but few sons. GOD'S flock is a little one, one of a family, two of a tribe, like the Prophet Esaiahs' tall Tree, here and there a berry in the top of a bough: there are many of Israel, but few Israelites, many that have Abraham to their father, but a few his children. Many that came out of his loins, but few that shall sit in his bosom. Goodness goes not by multitude: the many followers may show thy greatness, not thy holiness; the most are commonly the worst. How fond then, how falsely do any boast of the truth of their religion by their multitude?  
Every thing, we say, is the worse for wearing; it is true of the world; the older the more corrupt: we are forewarned of the last days, that they shall be notoriously wicked; the world did almost begin with sin, but it shall end (in a manner) with nothing but sin, and that in fire: Here's our comfort, the just are no part of the world.  
If we had not known sin, we had not known sickness, and now we know not how to be well of our sin, but by Him against whom we have sinned; our health is from God, our sickness is from ourselves: Heale thyself, is only for that Physician to whom it was upbraided, it is not Saul and his witch, or Asa and his Physicians can prevent death or a disease, without God; all is originally from him, yet derivatively by means. I will use the one, but I will trust only the other; if we are confident either without them, or in them, we presume.  
Whilst we are here, we are in continual want of somewhat, either our minds are sick, or else our bodies, diseases or discontents. How should we long for that place, where we shall enjoy nothing but rest, and want nothing but a consummation of our rest?  
This world is a liar, and he will find it so, that serves it: riches like their master, are full of deceit, promise that they have not. How many have we seen that have thought no joy but in abundance, have, after, ended their joy where they begin to abound, and at last envied the quiet rest and merry meals of their labourers? To impatient, inconstant minds, the present state is ever cumbersome, and they would change though for a worse; If we can but make the best of our own, and think ourselves well, even when others think not so, we are happy men. Why should I think that grievous which God thinks fit? If there were no providence, I would struggle: but now it is hard to kick against the pricks. Lord, be it unto thy servant according to thy will.  
Pleasures are pleasing, but they are vanishing: the pharisees were not so truly painted sepulchres, as these, fair but rotten, fading nor only dying, but killing. Like guilded pills (save that they are not Physic) but small, and ill tasted; if they were either not short, or but sweet, there were some colour for loving them. But now they are not lasting, and yet unsavoury: Why are we not ambitious of those pleasures, which are beyond all time for length, and all conceit for sweetness?  
Some men are afraid to sin, because they are afraid to smart for their sin, they would go on in their sins, if they could go away with them; it doth not so much trouble them to be wicked, as to be tormented, and their study is not that they may not provoke God, but that they may run away from Him. Oh God, if we could run out of the world, we should run farther into thy judgements. Oh God, if we go down into hell, thou art there, there is no running from the punishment, till from the sin.  
All sickness is not of the body: every leprosy is not in the skin, it were well for some men it were: every sin is a disease, our souls are no less subject to infection, than our bodies; some are diseased and do not know it, others are diseased and do not care for it: both cases are hard, but the last is desperate. To make light of sin, and because thy soul is sick even unto death, to say with the Atheist & Epicure, Let us eat and drink, for we must dye, is to shake hands with vengeance: He that will not so much as ask to be healed; how justly shall he dye in his leprosy.  
It is strange, but it is ordinary to see every man greedy to continue this life, and not to procure a better: If the head do but ache, straight to the Prophet with the Shunamite, to the Physicians with Asa: If they be but talked to of dying, with Ieroboam's wife they run and ride, and send; and as the Cripple to our Saviour, pull down the tiles to come at him; but in the matter of their soul, they are deaf to the disease: why are we not as industrious for Heaven, as for our health; and to live ever, as to live long? Alas! what is age without goodness, but a fairer mark for vengeance? What is Dives the better to outlive LAZARUS, and at last dye and be damned? Let others trouble themselves and the world, how to maintain this body, my care shall be how to subject it: whilst I employ my soul only for the setting out of my flesh, what am I else but a glorious slave?  
Diseases though they were the fruit of sin, and brought upon us by ourselves, yet they are not disposed of amongst us but by God, they head doth not ache but with his leave: nor leave aching but with His help; it is from above both that we are sick, and that we are made whole; to whom should I not only owe my life, but bestow it, but to him of whom I live and move?  
As it is in extremities, for men to remember God, but with repining; so it is hard in prosperity, to remember themselves, and what they have received of God; we are apt to forget what we have been, when we are changed for the better; Pharaoh's butler hath forgot he was a prisoner: it is too true, that too many love God for their own sakes, either they are poor, and would be raised; or they are sick and would be healed; and like beggars, no sooner are they served but they are gone. I may both love my self, and God; I may not love God for myself, I would not love myself but for that I am His, and I will love Him but for Himself.  
When I consider the years I have already lived, me thinks they are few, but evil; evil not in respect of affliction alone, but of sin, and I am found guilty: if I consider the present, (if there be any present, when it is ever passing) I do but add to my score, and if I consider the time to come (if I have any to come, God knows) I do but add to the measure of my own sins, and God's wrath together with my years; since I must live, and cannot but sin, I will study how my sins may not hinder me of a better life; first, I will abhor them, and then I will abhor myself for them; and if I could not before break my heart of them, I will now break it for them: A broken and a contrite heart, O God, thou wilt not despise.  
To every one it shall one day be said; Give an account of thy stewardship, etc. It is that which every man should tell himself and one tell another, what the Apostle hath long since told us all, that we must all stand before the tribunal seat of Almighty GOD; the righteous thinks long of this day, and longs for it; because he is long since provided for it; the wicked thinks it comes too fast, and yet thinks not of it till it come; and when it is come, can think of nothing but that, and is stound with the thought of it: his pleasures which were never but shadows (yet accounted recall) then appear as they were, and not as they were accounted; and those torments which were ever thought but shadows, bugbears, then appear as they are, and prove real: the comparing of what he hath enjoied, with what he hath lost, and that little less than nothing of time which he hath lived, with the eternity of torment, he is to dye in, makes him curse the time of his birth, since there is a time of death, and another death beyond all time; so the godly and the wicked differ not more in their lives, than in their deaths, but most of all after death. Oh my God as thou hast made me of the best sort of creatures, a man, and of the best of that sort, a christian; so let me be yet better, by being one of those whom thou hast sorted for thyself; what am I better, if I am only called and not chosen.  
All books are not alike easy; those that are, are not all alike profitable; some would profit more, if they did but relish, others would relish better, if they were more profitable; he doth well that doth both, utile dulci; I will neither drown my meat in sauce, nor dish it dry.  
They are not the only robbers that break houses, guile is worse theft than outrage; it is alike wicked to make wine of other men's grapes (as Ahab did of Naboth's) and to be drunk of our own; he that will have riches in spite of heaven shall have hell to boot.  
The malicious man is his own moth; that God is better to him than he can expect, is nothing, whilst He is better to others than He is to him: like Gideon's first miracle he would have all the ground dry but his fleece; if Cain's sacrifice miscarry, Abel must not be accepted and live; no man may be either greater or better with safety. I will not look at what I have, but what I deserve, and I shall never think my▪ own little, or another's too much: that is a wicked heart that would have all men worse than itself, and hates all those whom others think better.  
God is therefore bountiful to us, that we might be so to others; to feast those, that cannot bid us again, and to build for those that cannot lodge us again, is the way to that marriage-feast, and those buildings, whose Builder & Maker is God: he alone hath the true use of wealth that receives it only to disburse it; if of wealth that receives it only to disburse it; if men were their own friends they would make others so with this Mammon; why should the rust of that gold rise up in judgement against thee, the use of which will set thee with those that shall sit in judgement?  
Persecution is the door to happiness, Canaan hath still the same way, a wilderness; who can look for heaven cheap, that sees his SAVIOUR bleeding? I may not afflict myself, yet I shall suspect myself without affliction; calms are no less dangerous than storms.  
Some men do not climb, but vault into preferment at a leap; I know not their sleight, I mistrust their quickness; few men were ever great and good in an instant. All the harm I wish these, is, that their early rising do them no harm; they that are their own brokers in these, are likely their own thiefs in better; and steal themselves out of heaven.  
Favours are more binding, but aflictions are more profitable; to have much is more glory, but to be content with that we have is more victory; there is no conquest like that of ourselves, no conquest of ourselves like that of want; it is a hard matter not to find poverty a burden, or prosperity a snare; this religion obtains us, that if we are not richer than others, yet we are content to be poorer; he only hath enough that would have no more.  
Our endeavours are in vain without God's blessing, yet in vain shall he challenge a blessing that endeavours not; sloth is no less guilty than covetousness. I can do nothing without God, yet I will not look God shall do all.  
The cause of all punishment is sin; and the end of all sin is punishment. Either present or to come; how then do we love to be punished, and yet love to sin? if we could but be innocent, we could not but be safe; while I am here I cannot but sin, but I hope to avoid the punishment through Him who hath borne the punishment and the sin.  
Our life is but a breath; at first God breathed upon man the breath of life, etc. And it is gone with a breath, if He breathe upon us in displeasure we die, for at the breath of His nostrils we are all consumed: since we do not live but by His leave, why do we not live to His glory? Oh God, I have not lived long, yet so much of my life as I have not lived to thee, I have lived too much; all I desire is, that as this life was thy gift to me, so it may be my gift to thee; I I can afford God little, if not His own.  
All punishments are from the same hand, jobs boils are no less Gods finger than Pharaohs; but all are not with the same end; those are but chastenings upon some, that are judgements upon others. God strikes His own because He loves them, He strikes the wicked because they love not Him; those He corrects but these He executes; it is a sign He loves us when He strikes us, and if his strokes bring us to love him, we may brag with David, it is good for us that we have been afflicted.  
God is all ear and all eye, and all in all; grant Lord, that as I am always seen of thee, so I may be always heard of thee: and may always hear thee in thy Word, and contemplate thee in thy works; that I may one day see as I am seen, and hear and be heard in that heavenly choir of Hallelujahs, Glory, and power, and honour be unto the Lamb, and to Him that sitteth on the Throne, for evermore. Amen.  
FINIS.