SELECTED SENTENCES OUT OF SACRED antiquity, CONDUCING TO the establishment of Faith and good Manners. Gathered by W. WYNNE.  
LONDON. Printed by E. A. for Nathaniel Butter. 1624.   

TO The Right Honourable, Sir HENRY HOWARD Knight of the Hon: Order of the Bath, Lord Matravers, Son and Heir apparent of the most Hon: the Earl of Arundel, Lord High Marshal of England.  
Right Hon:  
YOUR Thrice-noble Brother and my most honoured Lord and Patron, being now a Celestial Courtier, and crowned with immortal Glory among the Princes in Paradise, hath left your Lordship behind him, not only to enjoy his Honourable titles and fortunes here upon earth, but withal, to tread the paths of his exemplar Virtue and Nobleness, where through you may finally arrive to the height of his felicity in Heaven. My true devotion being tied to the perpetual memory of his Honourable name, and therein also to your Lordship as the succeeding heir to all his most worthy attributes and rights, doth justly exact from me some tribute, or token of my bounden Duty; which I thus humbly present under these few memorial gathered out of Sacred Antiquity; not presuming thereby, to add any thing by way of supply to those perfections you have already attained, but rather very humbly craving your favourable Countenance & Honourable protection of them, to the benefit of some others meanlier instructed, who thereupon, may peradventure be the easilier induced to peruse them: For if your Lordship deign to patronise them, who will altogether despise them? Such therefore as they are, I dedicate and consecrate, together with myself, to be for ever:  
Humbly at your Lordship's service and commandment: William Wynne.   

To all my benevolent Friends and favourable Readers.  
GReat Works of Pen, proceed from much reading & like experience: yet the greatest are easily brought to pithy abridgement, containing the sinews and marrow of that big Body, and by compendious regularity, are fit for memory, easier for price, and more portable for use: This brief Collection, aims at no outward practice, not coming from inward virtue to enable religious Constancy of mind, that in conversation of life, it may bring forth fruits of Piety and Civility: There is no Sentence without weight; Exercise of one will draw on an easy habit to the rest: which as I wish to all, so I commend to all; desiring that the endeavour may pass with good Construction, and the use to both issues of inward Devotion and outward Practice.  
W. W.   

SELECTED SENTENCES OUT of Sacred Antiquity, conducing to the establishment of Faith and good Manners.  

A love principium.  
GOD is all in all to you: If you hunger, he is Bread; if you thirst, he is Drink; if you sit in darkness, he is Light; if you be naked, he is a garment of Immortality. August.   

2.  
God is the true and chiefest life; in whom, from whom, and by whom, all things created are blessed and made good. Ibid.   

3.  
It is God from whom to be averted is to fall; to whom to be converted is to arise; in whom to abide, is to stand fast; from whom to departed, is to dye; to whom to return, is to revive; It is God whom no man loseth, but he that is deceived; no man seeketh but he that is taught; no man findeth but he that is clean. August.   

4.  
There is no refuge from God displeased, but to God pleased. Ibid.   

5.  
God is never wanting; yet fare from his Enemy's thoughts: neither when he is fare off is he wanting: for where he is not by Grace, he is there by justice; God is every where present and can hardly be found; we pursue him standing, but are unable to apprehend him. Greg.   

6.  
As there is no Time, wherein we enjoy not the benefits of God's mercy and goodness, so should there be no moment without remembrance of his presence: for all Time wherein God is not remembered, we must reckon as utterly lost. August.   

7.  
God is all an eye, for he seethe all: he is all a hand, for he worketh all: he is all a foot, for he is every where.   

8.  
Whatsoever is besides GOD, is neither sweet nor savoury: whatsoever my Lord God will give me, let him take it all again from me, and give me himself. Aug.   

9  
Fare be it from thee (O LORD) that in thy Tabernacle the Rich should be preferred before the Poor, or the Noble before the Ignoble; seeing thou madest chorse of the world's weaklings, to confound the strong and potent.   

10.  
Affection makes us do many things with respect to bodily nearness: But to offend the Creator of body and soul without respect, we stick not.   

11.  
I had rather be blamed of any, then praised of a Flatterer; for a lover of Truth is never afraid of a fault-finder; but a Flatterer, both errs himself, and confirms others in their errors. Aug.   

12.  
Nothing so easily Corrupts the mind, as Flattery; yea, more hurt doth the tongue of a Flatterer, than the sword of a Persecutor. Hier.   

13.  
Ambition is a foolish Disease, a secret Poison, a lurking Plague, a worker of Deceit; the mother of Hypocrisy, the begetter of Envy, the spring of Vice, the moth of Holiness, the blinder of Hearts; breeding diseases of remedies, and turning medicines into maladies. Ibid.   

14.  
The Ambition of power, deprived an Angel of his Felicity; the appetite of knowledge rob Man of his Immortality. Ibid.   

15.  
Eus was not beguiled with the Apple, nor did she forget the Commandment, but the Ambition of promised Honour beguiled her. Ibid.   

16.  
Ambition is the Ape of Charity; Charity suffreth for Eternal things, Ambition for Earthly; Charity is benign to the poor, Ambition to the rich; Charity sustains all for verity, Ambition for vanity; both of them believe all, but after a fare different manner. Pet. Raven.   

17.  
That is ever lost with much Lament, which is possessed with much Love..   

18.  
There be two Loves which build up two Cities: the love of God builds up Jerusalem, the love of the world, Babylon; Let every one ask but of himself, what he love's, and he shall soon find of which City he is. August.   

19  
The labours of Lovers are never painful, but pleasant; as those of Huntsmen, Falconers, Fishers; for in that we love, either we labour not at all, or we love our Labour. Ibid.   

20.  
They are happy that have all they would have, and wish for no more than what they should have.   

21.  
Peace is not sought that War may come thereof, but war is made that peace may ensue: Be you therefore peaceable in War, that you may the better reduce those to Peace, against whom you have gotten victory.   

22.  
If the cause of Combat be good, the end can never be ill. Bern.   

23.  
To be a Soldier is no fault, but to be a Soldier for booties sake, is a sin. Aug.   

24.  
No less do they sinne who blaspheme CHRIST reigning in Heaven, than did they, who Crucified him walking upon Earth.   

25.  
The root of all good is Charity, the root of all evil cupidity, these two can never be together; for unless the one be rooted out, the other will never be planted.   

26.  
He verily is a Christian, that worketh Mercy to all; that is moved with no Injury; that feels the grief of others as his own; to whose Table the Poor is no stranger; who is reckoned inglorious before men, that he may be glorious before GOD and his Angels; who despiseth Transitory things to enjoy Eternal; who suffereth not the poor to be oppressed if he can help; and to conclude, who weeps with them that weep: which was well observed by St. Paul, Quis (saith he) infirmatur, & ego non infirmor? Who is infirm or grieved, and I not so too?   

27.  
In vain takes he upon him the name of a Christian, that doth not imitate the life of Christ: for (alas) what is it for you to be called that you are not, or to usurp another's name?   

28.  
A Christian is he that thinks himself a Stranger in his own house; our Country being above, our home at Heaven.   

29.  
Will you walk? Christ saith I am the way; will you not be deceived? I am the Truth; will you not dye? I am the life. Aug.   

30.  
As the many branches of a Tree do grow from the root only, so many virtues spring from Charity alone: nor hath the branch of a good work any life, or greenness, if it abide not in the root of Charity. Greg.   

31.  
Say not that you carry chaste minds, when you have wanton eyes; for a wanton eye is the messenger of a wanton heart. Hierom.   

32.  
Among all Christian conflicts those of Chastity are the sharpest; for there is continual battery, and rare victory; Beauty and Chastity seldom lodge together. Ibid.   

33.  
Confession is the health of Souls, the destroyer of Vices, the scourge of Devils; briefly, it stops the mouth of Hell, and opens the gates of Paradise.   

34.  
A clear Conscience is that which can neither be justly accused with what is past, nor unjustly delighted with what is present. Aug.   

35  
Gold is Caesar's Coin, Man is GOD'S: Caesar is seen in his Gold, GOD in Man. Therefore offer your wealth to Caesar, but reserve your Conscience for GOD. Chrysost.   

36.  
You should rather think of what you want, then of that you have; what you have beware you lose not, and that you want pray God for: Consider in what you are lesser, not in how much you are greater; for if you compute only wherein you are, or have been excellent, that may engender vanity and pride in you, which is to be feared; but if you reckon wherein you are or have been less, or defective, this will breed humility and tears in you which are to be wished: And doubtless if you strive to be humble, you shall walk more safely, you shall not run headlong, your foot shall not slip.   

37.  
God is above you, the Beasts are under you: acknowledge him that is above you, that they may acknowledge you, which are under you: Therefore when Daniel acknowledged God above himself, the Lions acknowledged him above them.   

38.  
O Man! if thou didst consider what comes from thee by thy mouth, by thine ears, by thy nostrils, by thy pores, & other evacuations of thy body; Thou wouldst confess never to have seen a more vile and loathsome dunghill, than thyself. Aug.   

39  
To give a simple man Counsel is Charity; to a Wise man Presumption: but to give it in case of perversity, or necessity is Wisdom. Greg.   

40.  
Among the Sages, one was wont to say, that a good Custom is never diswonted without shame, and that good Communication runs into affectual habit: according to that; who foregoeth Virtue being young, shall not know how to forbear Vice being old. Basil.   

41.  
Let not your heart vary from your face or Countenance: carry not a face upward and a heart downward. The heart is little, and desireth much; it is scarce enough to give a Kite his breakfast, and yet the whole world is not able to satisfy it. Bern.   

42.  
Open Sin before all, requireth open Punishment for example of all. Aug.   

43.  
Impunity is the offspring of negligence, the mother of Insolence, the root of unshamefastness, the Nurse of Sinne.   

44.  
Covetousness is the root of all mischief; it commits Sacrilege and Theft; it ravens and devours; it makes war and murder; it buys and fells by Simony; it asketh and receiveth wrongfully; it negotiates and floords up unjustly; it is at hand with all fraud and deceit; it dissolves pacts and violates oaths; it corrupts Witness and perverts justice.   

45.  
Three things are most affected; Wealth, Pleasure, and Honour; of Wealth comes wickedness, of Pleasure turpitude, of Honour vanity; for wealth breeds cupidity and Avarice; Pleasure breeds Lust and Gluttony, Honour fostereth Pride and Ostentation. Innoc.   

46.  
The Thief confessed Christ, Peter denied him; in Peter the Just are taught not to presume, in the Thief: a Sinner converted not to despair. Therefore let the Just be off aid of falling through Pride, and the Sinner of despairing through malice.   

47.  
Let no man distrust, nor any sinner despair of God's mercy: for God knows how to change his judgement, if you know how to change your life. Aug.   

48.  
Desperation holts the gates of the Eternal City, Hope unbolts them; but Faith sets them wide open. Chrysost.   

49.  
Not only they are guilty that utter falsehood, but such also as easily hearken thereunto. Ibid.   

50.  
The heart lifted up to God corrupteth not; if your Corn were laid in under-romes, to save it from moulding, you would remove it higher: you raise your grain to higher losts, so lift up your hearts to Heaven. But now should this be done say you; what strong Cords, what Ladders, what Engines will be required to this? Isay, the first step is your affection, the lest of your labour is your will: by Love you ascend, by neglect you descend, and when you love God, you are in Heaven upon Earth.   

51.  
The Devil is every where ready to hurt every one, but that his power is restrained by a greater power; for if he could but what he would, there should not a Just soul be left to breath. Aug.   

52.  
The Devil's office is to suggest; ours not to consent: as oft as we resist evil; so oft we over come it; we glad and glorify the Angels; we honour God, who visits us that we may fight, helpeth us that we may conquer, and aids us that we may not shrink. Bern.   

53.  
O wretch that I am how much am I bound to love my God, who Created me when I was not, and redeemed me being lost; for I was not, and he made me of nothing; yet he made me not a stone, not a tree, not a mere Animal, but a Man: he gave me to live, to feed, to understand; he delivered me from bondage, redeemed me from servitude, and called me by his Name, that I might remember him for ever.   

54.  
CHRIST anointed me with the Oil of gladness, wherewith himself was anointed; that of the anointed I might be anointed, and of Christ be called a Christian. August.   

55.  
To learn that which is fit, no time is to late; and though it become fear Age rather to teach, then to learn, yet it is better to Learn then to beelgnorant. August.   

56.  
I wish, and think nothing more fit for me, then to learn to the last hour of my old age: for no Age was ever long enough to learn. Greg.   

57  
By all means avoid chiding or contention in words; for with your equal it is dangerous, with your better it is madness; and with your inferior especially with a Fool, it is base: and to fall out with him that is Drunk, is to fall out with him that is absent.   

58.  
Virtue undiscreetly possessed, is often lost; discreetly forborn, it is better retained. Greg.   

59  
Whatsoever you do well with discretion, is Virtue; whatsoever without discretion, is Vice; for undiscreet virtue, is of no better account then Vice. Ibid.   

60.  
If worldly wealth be wanting, yet seek it not by any ill means in the world; but if you live in abundance here, then lay up by good works for yourself elsewhere, in Heaven.   

61.  
A manly Christian mind, should never show higher for Wealth, nor lower for Want.   

62.  
Gold is live matter; of unquietest danger to them that have it, a bad Lord, and a false Servant.   

63.  
The rich man begging in Hell was not heard, because he heard not the poor man begging on Earth.   

64.  
Earthly riches compared to Heavenly gifts, are rather trouble some then comfortable: Temporal life in respect of Eternal, sin rather Death than Life.   

65.  
When Dives was a dying, he had taken all his wealth with him, had he but given to him that asked when he was living; for all earthly things which may be lost by keeping, are preserved by giving. Greg.   

66.  
Gold and Silver, in respect of the soul, are things indifferent, neither good nor bad: yet the use of them may be good; the abuse is naught, the Care worse, the unlawful gain of them worst of all.   

67.  
If Art and use be separated, Use is better without Art, than Art without use; for Art in unprofitable without use, and Use unadvised without Art. Greg.   

68  
If Doctors Preach the Faith, and deal themselves unfaithfully; they give peace to others, but none to themselves; they praise the truth and practice falsehood; Let us receive their Doctrine, not their ill manners: The Bees gather not upon Weeds, but upon sweet Flowers; so let us gather the flowers of their Doctrine, and leave the weeds of their Conversation.   

69.  
Drankennesse is the mother of all mischief, the matter of offence, the root of vice; it is the Heads perturbation, the Senses subversion, the Tongue's tempost, the Body's storm, shipwreck of Chastity, and loss of Time; it is a voluntary madness, a disgraceful diseafe, a filthy fashion, a shameless life, the infamy of Honour and Honesty, the Souls corruption.   

70.  
Drunkenness is a flattering Devil, a sweet Poison; a pleasing Sin; he that hath it hath not himself: he that is Drunk, is not only a sinner, but all sin himself.   

71.  
A Drunkard whilst he soaks in Wine; the Wine soaks him: he is of God abhorred, of Angels despised, of Wertue forsaken, of Men derided, of Devils confounded, and scorned of all.   

72.  
A Drunkard destroyeth Nature, loseth Grace, escapeth Glory, and incurreth eternal Darnnation. August.   

73.  
Noah in one hours' Drunkenness, discovered his secret parts, which he had covered six hundred years together. Hierom.   

74.  
The Church hath this property; to flourish when it is persecuted, to grow being oppressed, to profit being despised; being beaten it overcometh, being blamed it understandeth; and stands fast when it seems to fall. Hillar.   

75.  
If you can give, give; if you cannot, yet make yourself affable and willing; for God Crowneth inward willingness; where he finds not out ward ableness: Let no man answer I have not for you; Charity comes not always out of a bag. Aug.   

76.  
If you would be a good Merchant and an excellent Vsuter indeed, give what you cannot keep, that you may receive what you can be lose; give a little to hand much, part with something to gain an hundred fold, give a Temporal commoditise to receive an Eternal patrimony. August.   

77.  
Who layeth up his treasure in Earth, hath nothing to look for in Heaven.   

78.  
The hand of the Poor is the treasury of CHRIST; what the Poor receiveth, CHRIST accepteth. Therefore give your Land to the Poor, that you may get a Kingdom to yourself; give a Crumme to have a Crown; I say give that you may recoine, for whatsoever you give to the poor, you shall be sune to have again, and that which you will not give, another shall beceine. Pet. Roven.   

79.  
It is great impiety to deshone the goods of the Poor upon the Rich, and to curry favour with the mighty at the poors cost; It is to drain water from the dry ground, and to bestow it where is no need. Isid.   

80.  
I ask you if you believe? and you answer Crede, I do believe: do as you say, and it is belief.   

81.  
Labour not to understand, that you may believe; but believe, that you may understand; for understanding is the fruit and reward of Faith.   

82.  
Lay arguments aside where Faith is required: Logic is now at rest, and silent, in the Schools, where Fishermen are believed, not Logicians. Ambrose.   

83.  
Great is that Glory which increaseth by no praise, and diminisheth by no dispraise. Cass.   

84.  
The vain glory of this world is sweet and deceitful; a fruitless pain, a perpecuall fear, a perilous Throne; it gins with improvidence, and ends with impenitence.   

85.  
The glory is not so great of sitting high, as the grief is extreme in falling low; nor so much the triumph which attends upon Victory, as the shame and reproach that followeth Destruction.   

86.  
If you love Wealth, lay it up where it cannot perish; if Honour, esteem it where none are unworthily honoured; if health, speak to enjoy it, where nothing is feared; if Life, then love it where it cannot end with Death.   

87.  
If GOD have given you Grace because he would give it freely; then Love you God freely, not for reward, but for himself.   

88  
Why Gods grace is bestowed upon one and not upon another, the Cause may be unknown, but it cannot be unjust. Aug.   

89.  
All that is done is lost, if Humility bed wanting. Greg.   

90.  
Humility is a Virtue, by which in knowing, we learn age esteem ourselves. Bern.   

91.  
Fasting is known to be the Tower of God, the Castle of Christ, the wall of the Holy Ghost, the shield of Faith, the triumph of Sanctity.   

92.  
Of that manner of Fasting God well alloweth, by which you take out of your own mouth, to put into another's; or by which you afflict your own Carcase, to relieve your poor Neighbours.   

93.  
Though Fasting expel the sickness of Vice and Sin, cuts off Passions, and drives away the causes of offence; yet without the ointment of pity, without the stream of 〈◊〉 and the cost of Alms, it brings no perfect health to the Soul: Fasting cureth the wounds of the soul, but without mercy, it leaves the scars behind. Pet. Rovan.   

94.  
The blessed shall first be called to their prepared Kingdom, before the accursed be cast into their burning Lake, that their sorrows may be the sharper by seeing what they have lost, and the lust have more joy by considering what they have escaped. Bern.   

95.  
It is laudable to be patiented in our own wrongs, but to dissemble the injuries of God is impious. Chrysost.   

96.  
Envy is the Daughter of Pride, and that mother Pride is never barren, but ever bearing: strangle that mother, and there will be no more such Daughter. August.   

97.  
Not to be sorry after you have finned, makes God more angry and displeased, than the sin you committed.   

98.  
The ignorance of judges for the most part, is the misery of Innocents'.   

99  
I say unto you Swear not at all; lest Swearing breed a facility of swearing; facility Custom, and custom lead you to Perjury. August.   

100  
As that Tree hath no fruit which first had no blossom; so that Age hath no honour, whose Youth had no Discipline. Cyprian.   

101.  
It is no true bounty that proceeds more from vain Glory, then from the occasion of mercy; for your work takes it name from your affection. Ambrose.   

102.  
Very many have I seen fall into sin by speaking, but seldom any by silence; and doubtless, it is harder to learn how to be silent, then how to speak. Ambrose.   

103.  
O Infernal wantonness of the Flesh, whose matter is Gluttony, whose flame is Pride, whose sparkles are lewd Speeches, whose smoke is Infamy, whose end is Hell fire. Hier.   

104.  
O extreme filthiness of lust; which not only effeminateth the mind, but enfeebleth the body: not only spotteth the soul but polluteth the person: All other sin which a man committeth, is beside his body but the Fornicator sinneth against his own body. Heat and wantonness march before it: uncleanness and pollution accompany it; Sorrow and repentance do always follow it. Hier.   

105.  
It is great virtue not to hurt, him that hurts you; it is no less fortitude when you are hurt to forgive; but to spare him whom you may hurt, is great glory, Ibid.   

106.  
To search the reason of God's secret council, is no other thing then proudly to vaunt against his Council. Greg.   

107.  
I remember not to have read of any that died an ill death, who had freely used the works of mercy in his life; such a one surely hath many intercessors, and impossible it is, that the prayers of many should not be heard. Hier.   

108.  
Good men are called away betimes, that they may no longer be vexed of the wicked; and wicked persons are cut off, that they may persecute the just no further.   

109.  
In such estate as every man's last hour leaves him, in the like will the world's last day find him; for as he dyeth in the one, so shall he be judged in the other.   

110.  
He cannot Die ill, that hath Lived well; and hardly can he dye well, that hath lived ill. August.   

111.  
A Sinner should be astonished with this note; that when he dyeth, he may forget himself, who whilst he lived forgot God. Caesarius.   

112.  
To maintain a poor wife is very hard, to endure a rich one is a torment: what booteth a diligent watch? seeing a dishonest woman will not be kept in, an honest should not: Necessity is but a false keeper of Chastity, and she only is truly to be reputed chaste, that might have sinned and would not. Hier.   

113.  
If it be a sin to put away a Wife, and a torment to keep her, then of necessity we shall incur danger of Adulteries by the one, and suffer continual brawls by the other. Chrys.   

114.  
The Fetters of this world are truly rough and troublesome, the Pleasure's false, the Sorrow's certain, the joys inconstant, the Labours hard, the Rest doubtful, the Wealth accompanied with Care, and the hopes of Earthly happiness vain. August.   

115.  
The World proclaims, I will fail you: The Flesh cries out, I will infest you: The Devil roars, I will betray you: But CHRIST saith, I will refresh you. Bern.   

116.  
Who would not be ashamed to say, What will you give me that I may do you justice? Is it not as much as to say, what will you give me to deny myself, to forget my place, and to sell God Almighty? Chrys.   

117.  
A Christians chiefest liberty to God-ward, is to be no servant to sin; his chiefest Nobleness, to excel in Virtues. Hierom.   

118.  
Prayer is talking to GOD: when you read, God speaks to you; and when you pray, you speak to God; Therefore pray with attention; for the prayer which man intendeth not, God heareth not.   

119.  
God is neither forced nor moved by a crying voice, but pleased and appeased by an upright Conscience; for he is a hearer not of the voice, but of the heart.   

120.  
Many there are whom God heareth not to their intentions, that he may hear them to their salvations. Chrysost.   

121.  
Whether it be Man or Woman, that useth wanton attire to provoke and tempt others, though no hurt should come thereof, yet he, or she shall abide the eternal judgement, because they proffered Poison, if any would have drunk of it.   

122.  
The only perfection of any, is the knowledge of their own imperfection. Hier.   

123.  
Seeing that Sin must not scape unpunished, punish you it, lest it punish you: ever let your sin find you a judge over it, not a Patron for it.   

124.  
Vain is that Repentance which is spotted with ensuing sin; Laments avail nothing where sin is doubled: It is to no purpose to ask forgiveness, and fall into the same sin afresh.   

125.  
The practice of right Conversation, is not to presume to Command, before we have learned to obey; nor to impose that upon our Inferiors, which we yield not to our Superiors.   

126.  
So fare should a Prelate's behaviour transcend the People's, as a Shepherd transcends his Flock.   

127.  
If he shall be cast into the Fire, that giveth not of his own, what may we think will become of him that robs another? If he burn with the Devil, that clothed not the naked, where shall he burn that strippeth the Poor?   

128.  
What you have found, and not restored, you have carried away by force; for what you could do, you did; and you did no more, because you could not; he also that denyeth to another his own, as much as in him lies, robs him.   

129.  
Sin is not remitted, unless debt be restored, if it may be. August.   

130.  
We that live upon the oblations of the Faithful, which they offered for their sins, doubtless if we eat and be silent, we feed upon their sin.   

131.  
Consider (O Brethren) how damnable a thing it is, to receive wage for no work? what a crime to take the price of sin, and to Preach nothing against sin. Greg.   

132.  
Whatsoever ye retain of the Altars, besides simple Food and Clothing; it is rapine, it is Sacrilege. Bern.   

133.  
Who affirmeth to have knowledge being ignorant, is rash; who denies that knowledge he hath, is unthankful.   

134.  
An Old man's discourse should not only be weighty and grave, but withal short or not very long. Aug.   

135.  
An Old man heareth the messengers of Death, and will not believe them; the messengers are three; Casualty, Sickness, and old Age itself: Casualty propounds things uncertain; Sickness things sorrowful; old Age things certain: Casualty shows death lurking; Sickness death appearing; old Age death present: From uncertainty of Death proceeds fear; from pain of Sickness, grief; and from the certainty of old Age, should come not obstinacy and stiffness, but Mortification and Humility. Hug.   

136.  
The patience to say nothing, the opportunity of speaking, and the contempt of worldly wealth, are the chief foundations of Virtue.   

137.  
As it becomes not a Bishop to sell that hand he layeth upon others, so the ordained Minister, must neither set his Tongue nor his Pen to sale.   

138.  
When a Bishop purchaseth undue Order with money, whereby his inward man is cast off; his Body receiveth honour, and his Soul loseth honesty. Ambrose.   

139.  
Every one is so much the more unwise inwardly, as he striveth to be thought wise outwardly. Greg.   

140.  
If a Rich man proud, be scarce tolerable, who will suffer an insolent Beggar? Aug.   

141.  
Pride precipitateth from the highest Heaven, to the deepest pit of Hell: Humility exalteth from below to above: an Angel fell from Heaven into Hell; Man from Earth ascendeth to Heaven. Bern.   

142.  
The vicious for the most part, love such as are like themselves; only one proud body, can never endure another. Inno.   

143.  
Present fear, begets eternal security; now fear God above all things, that you need not be afraid of Man.   

144.  
Let Man understand, that GOD is a Physician, and tribulation a Medicine to Salvation, not a preparative to Damnation.   

145.  
In the Furnace, Strawe burneth, Gold purifieth; the one consumeth to ashes, the other is purged of dross and corruption: the Furnace is the World; the Gold is the lust; the Fire is Tribulation; the cunning workman is GOD: What the workman willeth I do; where and when he appoints I suffer: he that appoints me to endure, knows when I shall be pure: though the straw burn and set me on fire, yet when it is turned to ashes, I shall be clean without spot or stain.   

146.  
Our LORD saith Forgive, and you shall be forgiven: say not with your tongue you forgive, and differ with your heart; for God knows what you say and think together; Man hears what you say, but GOD sees what you think: It is much better to forgive hearty and say nothing, then to carry a fair golden mouth, and a false froward heart. Aug.   

147.  
So merciful is our Lord JESUS, that he would have pardoned judas, if he had but craved pardon and hoped for CHRIST'S mercy. Ambr.   

148.  
O Man! thou canst not be without sin; and if always thou wilt be forgiven all, then forgive always; how much thou wilt be forgiven, so much forgive; how often thou wilt be forgiven, so often forgive: yea, and because thou wouldst be forgiven all, forgive all: I say O man conceive, that in forgiving others, thou forgivest thyself. Chrysost.   

149.  
Truth is both sweet and bitter; sweet when it spareth, bitter when it cureth. Aug.   

150.  
What booteth a clean Body with a corrupt Mind? an humble Wife is better than a proud Virgin.   

151.  
What is the Minds virginity? entire Faith, strong Hope, and perfect Charity. Aug.   

152.  
Virginity surpasseth the condition of humane nature, by which men are made like unto Angels: yet greater is the victory of Virgins then of Angels; for Angels live without Flesh, but Virgins triumph in Flesh.   

153.  
Virginity is the Sister of Angels, the Conquest of Lusts, the Queen of Virtues, the Treasure of Goodness. Cyprian.   

154.  
Virtue, the more it contemneth, the more it is esteemed. It is great Virtue to strive with Prosperity, and great Prosperity not to be overcome by it.   

155.  
The mind can never enjoy the kingdom of Virtue, unless it first shake off the yoke of Vice. Aug.   

156.  
There is no such persuasion, to Virtue, as often to remember the ugliness of Sinne. Chrys.   

157.  
There is nothing well-done, unwillingly, though the thing done be never so good.   

158.  
If you steal not because you are afraid to be seen, yet inwardly in your heart you have stolen, and are to be held guilty thereof, though you take nothing away. Bern.   

159.  
When you will you cannot, because when you might you would not; so as through an ill will past, you have lost a good being present. Aug.   

160.  
With GOD (who knoweth all things before they be done) a resolved will to do well, or ill, is reckoned for the deed done. Aug.   

161.  
His brain is taken away whom GOD intendeth to punish, lest he should by providence avert the intended plague.   

162.  
He that makes an undiscreet Vow is foolish, and he that keeps it is impious. Hier.   

163.  
Always break unlawful Promises, and change  Vows.   

164.  
What good you have vowed freely, that you are bound to perform justly. Bern.   

165.  
A greedy Covetous man who devoureth all like Hell, would have none left alive but himself, that he might possess all. Aug.   

166.  
When God rewardeth Merits, he crowneth nothing but his own Gifts: in the merit you do nothing; in the work, you work alone; your Crown is of God, your work of your self, yet not without God's assistance. Aug.   

167.  
Many good things doth God in Man, which man doth not; for Man doth nothing which God doth not, that Man may do it. Ibid.   

168.  
All our merits are in such manner the gifts of God, that Man is for the same more indebted to God, than God to Man. Bern.   

169.  
Merit and Grace are at this odds; that Grace will never enter, where Merit takes the upperhand. Bern.   

170.  
I know well, that by no virtue, no merit, he shall ever be saved, who by the Passion of CHRIST is never moved. Aug.   

184.  
Whensoever Idevoutly remember and meditate the Passion of CHRIST, I shall be safe. Ibid.   

172.  
Not any one upon earth is so rich, as he desireth nothing but God: and he is the Almsman of CHRIST, that is out of love with the world. Aug.   

173.  
Among thirty thousand men, scarce one of those shall repent truly, who drive of Repentance to the last cast.   

174.  
He is fare enough from Faith, that deferreth his repentance till his Death. Greg.   

175.  
Repentance should not be late, not compelled, not feigned, not desperate.   

176.  
In a sound man Penance is sound, in a sick man it is sick, and in a dead man it is dead.   

177.  
Reckon from Adam to the last Just man, and you shall find none to be saved, but by very hard and rough ways.   

178.  
Always in your heart eschew ill Company, and when you cannot avoid them, converse very warily amongst them.   

179.  
The virtue of the Sacraments, is not abated by the viciousness of the Priest.   

180.  
I had rather undergo the torments of Caiphas, Herod, and Pilate, then of a Priest that celebrates unworthily. Aug.   

181.  
He that tells a Lie, and he that concealeth Truth, are both culpable, and guilty before God, the one for desiring to do hurt, and the other for not doing good. Hier.   

182.  
If scandal arise from truth, it is rather to be permitted, the truth pretermitted. Greg.   

183.  
If I do good with a good intention, though evil come thereof, yet it shall not be imputed to me for sin. Ambr.   

184.  
Certainly he cannot be good, that would not be better: For where he gins not to be made better, there he leaves off being good.   

185.  
No man is more incurable, than he that thinks himself sound when he is truly sick, August.   

186.  
To stand and not to fall into sin, is Angelical; to fall and rise again, is Humane; but to fall and arise, is Diabolical.   

187.  
The Devil hurteth by persuasion, not by compulsion. Hug.   

188.  
The Devil never tempts or assaults those, that are in his quiet possession.   

189.  
That sin which is not consented to, is no sin, but in atter of exercise to virtue. Greg.   

190.  
The world's Mirth is unpunished Wantomesse. Aug.   

191.  
He that taketh unjustly, seldom restoreth justly. Isid.   

192.  
He that is proud of his own virtue, killeth himself; not with a Sword, but with a Salve.   

193.  
Who often with their goodwill fall into offence, must sometimes against their will abide the smart of punishment. Greg.   

194.  
God never forsakes man, before man forsakes God. Hier.   

195.  
It is monstrous to behold, an eminent state with a base mind; a high seat with a mean life; a nimble tongue with an idle hand; many words with no deeds; grave looks with light actions; great authority with little constancy. Bern.   

196.  
Be always doing of some good work, that the Devil may never find you at leisure for him. Hier.   

197.  
God defers the giving of that we ask, that we may ask more often, and more fervently.   

198.  
He that made you without you, will never save you, or justify you without you. Aug.   

199.  
Do not that evil yourself, which you would not have another to do. Greg.   

200.  
As justice without Mercy, is not justice but Cruelty, so favour without justice, is not favour but folly.   

201.  
Correction without instruction, is Tyranny.   

202.  
The last things evermore to be remembered are Death, judgement, Hell, Glory; what is more horrible than Death? what more terrible than judgement? what more intolerable than Hell? and what more joyful than Glory. Bernardus.  
Deo Gratias.    

Short Prayers or Meditations upon the last things, viz. Death, judgement, Hell, Glory.  

Upon DEATH.  
eternal GOD in whose hands the souls of the justare, and under whose protection the torment of Death doth not touch them; take from my foul the disordinate love of all visible things, that in departing from them, it may have no feeling of torment. O my Soul, if thou desirest that the bitterness of Death should not touch thee, love not those things that Death can take from thee; for if thou possess them not with love, thou shalt leave them in Death and Dolour.   

Upon JUDGEMENT.  
O How afflicted shall my poor Soul find it self, with so strait and rigorous an examination? O how astonished shall it be with the evidence of so certain and clear proof? O Eternal GOD, enter not into judgement with thy Servant; for none that live, shall be justified in thy presence. Fear O my Soul, although thou findest no great sins in thyself; for he that is to examine and judge thee, is GOD, that seethe more than thou, and can find them. Examine thyself with the greatest rigour thou canst, and judge severely thyself for the sins thou shalt find; for if thou judgest thyself with Dolour, thou shalt no more be judged to Damnation.   

Upon HELL.  
O Good JESUS, aid me to bewail bitterly my sins, that I may not go to that tenebrous Land covered with the shadow of Death, the Land of those that are in Despair, O touch me with thy mercy, that being freed from the fears of Hell, I may ever enjoy thee world without end.   

Upon GLORY.  
O Infinite GOD, centre of my Soul, convert me to thee, that on thy eternal Sabbath, I may partake of thy Glory; for thou madest me for thee, and my heart is unquiet till it come near thee. O Eternal Father, seeing thou Createdst me, that I might Love thee as a Son; give me Grace for thine own sake, that I may love thee as a Father. O only begotten Son of the Father, and Redeemer of the world, seeing thou Createdst me and Redeemedst me, that I might obey and imitate thee, aid me that I may always obey thee and imitate thee in all things. O most Holy Ghost, seeing that of thy goodness thou didst Create me to be Sanctified, grant that it may be for thine own Glory, world without end.  
Amen.   
FINIS.