MISCELLANEA; OR, A MIXTURE OF Choice Observations and Institutions, MORAL, and DIVINE, Composed for Private use.  
BEING The Product of spare hours, and the Meditations of J. H.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
LONDON, Printed for Thomas Helder, at the Sign of the Angel in Little-Brittain. 1669.   

TO THE Right Honourable ARTHUR, Lord Baron of Mount-Norris▪ and Newport-Pagnel, Viscount of Valentia, Earl of Anglisey, Lord Treasurer of his Majesty's Navy Royal, and one of his Majesty's most Honourable Privy Council of England, and Ireland, S. P. D.  
My Lord,  
YOur known indulgence, even of the meanest Essays to the advance of Piety, Peace, and Prudence; gives boldness to these imperfect lines to implore your Lordship's Correction; not that this Glow-worm means an addition of Light to so great a Sun, or to instruct a person so transcendently qualified with all knowledge: it only begs the dew of your benign aspect, that it may live; and if by its Glimmerings there may be an increase of light to the darker World, I have my reward; however this Mite of my first endeavours owes its being to your Lordship's favour; upon whose Person, Family, and Concerns, that all kind of Blessings may be multiplied, shall be the continued Intercession of him who prays to be accepted  
Your Lordship's very Servant in the service of Christ J. H.   

TO THE READER  
Reader,  
THe Influence of the times, giving more than wont sp●r● hours, I did Compose this small Treatise for private use: But hoping this way to serve thee, when other opportunities may be denied, I have published it. Thou hast in it few and plain words; I only beg it may not be read in haste, but weighed before thou pass thy Censure; and if it please, and profit thee, I have my end; who am willing upon any Christian account to be,  
Thy Servant J. H. July 1. 1669.   

BOoks Printed for Thomas Helder, living at the Angel in Little Britain.  

De jure Vniformitatis Ecclesiasticae; or, three Books of the Rights belonging to an Uniformity in Churches. In which the chief things of the Laws of Nature, & Nations, and of the Divine Law, concerning the Consistency of the Ecclesiastical Estate with the Civil, are unfolded. By Hugh Davis, LL. B. Late Fellow of New College in Oxford, and now Chaplain to the Lord Duke of Buckingham. In Fol.  
Paradise Lost: A Poem, in ten Books. The Author John Milton. In Quarto.  
Recreation for Ingenious Headpieces: or a Pleasant Grove for their wits to walk in,  
Of 

Epigrams, 700.  
Epitapths, 200.  
Fancies, a Number.  
Fantastics, Abundance.    
With their Addition, Multiplication, and Division. Octavo.  
ENCHIRIDION, Containing Institutions,  
DIVINE 

Contemplative.  
Practical.    
MORAL 

Ethical.  
Oeconomical.  
Political.    
Written by Francis Quarles.  
In Duodecimo.    

MISCELLANEA, OR, A MIXTURE OF Choice Observations.  

CHAP. I.  
LEt God be the ALPHA and OMEGA, of every day, of every duty, of every act, and of every enterprise; make him thy first morning thought, when thou dost awake, and thy last evening thought, when thou liest down to sleep; in all thy actions and undertake eye his command, implore his assistance, and aim at his glory; so shall thy labours prosper, thy rest be peaceful, thy life pious, thy death blessed, thy resurrection joyous, and thy eternal Being glorious.   

CHAP. II.  
When thou prayest let thy words be few, and endeavour rather a sense of thy own necessity and divine bounty, than elegancy of phrase. God that knoweth thy thoughts, needs not thy Eloquence for his information; and he that plentifully feedeth the young Ravens when they cry unto him, will not deny his Child daily bread. Never prayer rightly made but was heard, never prayer was heard, but was granted; and he who hath proclaimed himself a God hearing prayer, hath promised to teach thee to pray.   

CHAP. III.  
SIn is a deceitful poison, fair in colour, sweet in taste, but deadly in operation; look not upon it with delight, lest it hurt thee; taste it not lest it wound thee; feed not, on it, lest it kill thee; and as thy Saviour's blood is thy only cure, so thy sorrow for it, is the best cordial and thy greatest comfort; for so often as thou rememberest thy sins passed without grief, so often thou repeatest those sins for not grieving; he that will not mourn for the evil he hath done, gives earnest for the evil he intends to do. Nothing can assuage that fire which sin hath made, but the water which repentance hath drawn; and more joy is promised to repentance, then to innocency: consider when thou sinnest heaven is grieved, and canst thou rejoice? hell rejoiceth, and canst thou be merry? thy best friends are provoked to turn thine enemies, and thy worst enemies, are espoused for thy friends; how then comes sin to please thee, when it displeaseth God thy Father, when it profits thee so little, and hurts thee so much? it wounds thy soul, it decays thy health, it impairs thy estate, it intailes a curse upon thy children unto the fourth generation; in short, it will exclude thee from all felicity, it will involve thee in all misery, and for ever ruin thee: Oh therefore sin not.   

CHAP. IU.  
BEfore the undertaking of any design, weigh well the glory and advantage of it, with the danger and disgrace that may ensue; if the glory outweigh the danger, it is cowardice to forbear it; if the danger outweigh the glory, it is rashness to attempt it; if the balance stand equally poised, let thy own genius cast it; if thou doubt the lawfulness of thy action, commend it in thy devotion to divine blessing; if it be lawful, thou shalt find thine heart encouraged by thy Prayer; if unlawful, thy Prayer will be discouraged by thy heart: that action is not warrantable, that either blusheth to beg a blessing, or having succeeded dares not return thanksgiving.   

CHAP. V.  
FLatter not thyself in thy faith towards God, if thou wantest charity to thy neighbour, and think not thou hast charity to thy neighbour, if thou want'st faith towards God; where these two are not together, they are both wanting, and both dead, if once divided. In thy faith 'tis not whether it be strong or weak, but whether it be true; God hath not promised eternal life to him that believeth much, but to him that believeth; 'tis not the eldest shall have the whole inheritance, God's children are all coheirs. In thy charity 'tis not how much, nor to whom, but with what heart thou givest; he that giveth all he hath, and yet retaineth a secret desire of keeping part, though he hath parted with all hath given nothing at all. God loveth a cheerful giver. Not to give to the poor is to take from him; and to deny God the loan of what he hath given thee, and of what is in his power to take from thee, not to feed the hungry when thou hast it, is the utmost of thy power to kill him; that therefore thou mayst avoid both sacrilege and murder, be charitable; and remember there is no soil so fruitful as the poor man's back, and belly: What thou givest in charity, will return an hundred fold into thy own bosom, or entail a blessing upon thy children's children.   

CHAP. VI  
GIve thine heart to thy Creator, reverence to thy superiors, honour to thy Parents, thy bosom to thy friend; give diligence to thy calling, and ear to good counsel; give alms to the poor, and glory to God; forgive him that ignorantly offends thee, and him that having wittingly offended thee seeks forgiveness of thee; forgive him that hath forcibly abused thee, and him that hath fraudulently betrayed thee; forgive all thine enemies, but least of all thyself: he is below himself, that is not above an injury, and he that spares himself, teacheth God not to spare him. Give and it shall be given thee, forgive and it shall be forgiven thee; to give and forgive is the sum of all Christianity.   

CHAP. VII.  
IN thy apparel avoid profuseness, singularity, and gaudiness; let it be decent, and suited to the quality of thy place, and purse. Too much punctuality, and too much morosity, are the extremes of pride; be neither too early in the fashion, nor too long out of it, nor too precisely in it; what custom hath civilised is become decent, till then ridiculous. Where the eye is the Jury, thy apparel is the evidence; the body is the shell of the soul, apparel is the husk of that shell, the husk often tells you what the kernel is; seldom doth solid wisdom dwell under fantastic apparel; neither will the pantaloon fancy be immured within the walls of grave habit; the fool is known by his pied coat.   

CHAP. VIII.  
LEt thy discourse be pleasing and profitable; be cautious what thou speakest, to whom, how, and when; let what thou speakest be neither false, nor impertinent, nor too much; not false, for God is the Author of truth, the Devil is the Father of lies. If the telling of a truth shall endanger thy life or credit, the Author of truth will protect thee from that danger, or reward thee for thy damage; if the telling a lie may secure thy life or credit, the father of lies will beguile thee of thy gains, or traduce the security; better by losing of thy life to save it, then by saving of thy life to lose it; however, better thou perish then the truth. Be sure thy discourse be to purpose, lest thou be counted foolish, and thy discourse a burden; let it not be too much, God hath given thee two ears and one Tongue, to the intent thou shouldst hear much, and say but little; what thou hearest thou receivest, what thou speakest, thou givest; it is more glorious to give, more profitable to receive; and it is less shame to be lost in a blushing silence, then to be found in too bold Eloquence. Suit thy discourse to thy company: all meats please not every , all kind of discourse pleaseth not every company. Neatly entice every one to that he knows, to that which likes him best, and may profit him most; so shall thy company be desired, and thy discourse prized; but cloth not thy language either with obscurity, or affectation, in the one thou discoverest too much darkness, in the other too much lightness. He that speaks from the understanding to the understanding doth best: and know when to speak, lest whilst thou showest wisdom in not speaking thou bewray thy folly in too long silence; if thou art a fool, thy silence is wisdom; if thou art wise, thy long silence is folly. As too many words from a fool's mouth gives one that is wise no leave to speak, so too long silence in him that is wise, gives a fool opportunity of speaking, and makes thee guilty of his folly. To condude, if thou be not wise enough to speak, be so wise as to hold thy peace.   

CHAP. IX.  
IF thou wouldst have a good servant, let thy servant find a wife Master; let his food, rest, and wages, be seasonable; let his labour, recreation, and attendance, depend upon thy pleasure. Be not angry with him too long, lest he think thee malicious, nor too soon, lest he conceive thee rash, nor too often, lest he count thee humorous; be not too fierce lest he love thee not, nor too remiss, lest he fear thee not, nor too familiar, lest he prise thee not; in brief, whilst thou givest him the liberty of a servant, beware thou lose not the Majesty of a Master; rebuke his faults in private, public reproof hardens him; if he be passed a youth, strike him not: he is not fit for thy service, that after wise reproof, will either deserve strokes, or bear them: the wages he hath earned detain not from him, lest God withhold thy wages from thee; if he complain to thee, hear him, lest he complain to heaven where he will be heard; if he hunger for thy sake, thou shalt not prosper for his sake. The poor man's penny is a plague in the rich man's purse.   

CHAP. X.  
IF thou be a servant deal justly by thy Master, as thou desirest thy servant should deal by thee: where thou art commanded be obedient, where not commanded be provident, let diligence be thy credit, let faithfulness be thy Crown, let thy Master's credit be thy care, and let his welfare be thy content; let thine eye be single, and thine heart be humble. Be sober that thou may'st be circumspect; he that in sobriety is not his own, being drunk whose is he? be not contentious nor lascivious, the one shows a turbulent heart, the other an idle brain. A good servant is a great master; and the best way to become a great and good master, is to be a good and faithful servant; he that is faithful in a little, shall be ruler over much.   

CHAP. XI.  
MArry not too young, and when thou art too old marry not, lest thou be fond in the one, and dote in the other, and repent of both; let thy liking ripen before thou love, let thy love advise before thou choose, and thy choice be fixed before thou marry. Remember that the whole happiness or unhappiness of thy life depends upon this one act; nothing but death can dissolve this knot. He or she that weds in haste, reputes ofttimes by leisure. Whoever reputes him of his own act, is or was a fool by his own confession. In thy choice, or rather in thine acceptance of an husband, let him be one that is discreet, and wise, lest when thou hast him, disallowing his parts, thou despise his person, and make thy life uncomfortable; let his breeding and behaviour be answerable to thy quality, and disposition, lest thou be weary of him at home, and ashamed of him abroad. Marry not too far above, nor too far below thy quality and fortune, lest in the one thou be upbraided with thy first condition, or lest in the other thou expect more observance than will be given, both which create discontent. Let not his years be short of thine, nor far exceed them; if he be much elder, he may fancy thee, but thou wilt take no pleasure in him; if he be younger, the burden of business will lie upon thy shoulder; thou wilt dote on him, but he will disregard thee. By no means choose one that is given to excess in drinking: the drunkard is qualified for all vice, and a stranger to all virtue; with him, Blasphemy is Wit, Oaths are Rhetoric, Adultery but a Frolic, Incest a venial sin, Quarrels are Manhood, Murder is Valour, Friends are Enemies, and Secrets are Proclamations. Noah discovered that being drunk which he had kept secret six hundred years. Lot did that being Drunk for which he did abhor himself being sober. Let not his recreation be his business, for business is elder brother to recreation, and compliment, and ought firstly to be attended, otherwise folly and penury will be the issue of both. As near as may be choose one of thy own complexion, and disposition; for where nature hath put antipathy, marriage may, but seldom doth create a perfect Union. The severe melancholy humour condemns the frolic Sanguine complexion, for too much lightness, and vain; the Sanguine complexion condemns that for too much Austerity; these but seldom do agree. If thou marry'st him only for his estate, thou marry'st his estate, not him; if his estate be small, his prudence and providence with thy help will increase it: There is more danger of wasting an estate left us, then of impairing an estate we have gotten; he that knows how to get, knows best how to keep, and how to improve what he hath gotten. Be careful that he be religious, and that he be of thy own religion. That enmity that is grounded upon difference in religion, is very hardly reconciled, hath sometimes parted, and often disturbed near Relations. Be not overcurious in his person, so it be comely; if he be deformed, upon view of fairer objects thou mayest dislike him; if exceeding fair, others may fancy him to thy hurt. Let him have no hereditary disease; for that disease we bring with us into the world, doth usually make our life uncomfortable in it, and take us out of it. If thou meet with such a one as is here described, wisely accept him, and yield him a suitable respect to his quality; too great a reservation will expose thee to the sentence of pride; too easy access will condemn thee to the censure of folly. Things too hardly endeavoured discourage the seeker, too easily obtained disparage the thing sought for, too easily got is lowly prized; when thou hast him, let him know thou art his, and that he may safely confide in thee, and commit his secrets to thee, even as to his own heart; thou canst not enjoy peace so long as he is discontent; neither can he be at rest, so long as thou art disquiet; you are now no more two but one. Think not to enrich thyself out of his estate without his consent, or privacy, it is the way to ruin both. He is no good husband that denies his Wife convenient allowance, answerable to his estate and quality; she is no discreet Wife, that desires more. In short, an understanding Husband makes a discreet Wife, and she an happy Husband.   

CHAP. XII.  
DEliberate long before thou consecrate a friend; and with four sorts of men have no serious friendship, with the Ingrateful, the Multiloquious, and the Coward, and the Passionate angry Man; the first cannot prise thy favours, the second will not keep thy counsel, the third dare not vindicate thy honour, the fourth is hardly kept and quickly lost; but if thou find one whom thy impartial judgement concludes worthy of thy bosom, know thou hast found a jewel, receive him joyfully, and entertain him wisely; be cautious what thou sayest, and courteous in what thou dost: observe his inclination; if thou find him weight, lodge him in a faithful bosom, impart thy secrets boldly to him, and mingle thy thoughts with his, he is thy very self, and use him so; yet be neither rudely familiar, nor rashly exceptious; the one will breed contention, the other contempt; if thou firmly think him faithful, thou makest him so; the more trust and confidence thou dost repose in him, the greater obligation dost thou put upon him, to be true to thee; and be to him as thou desirest he should be to thee, disclose not his secrets, flatter him not in his mistakes, deny not his reasonable requests, let nothing but death part thy friend and thee.   

CHAP. XIII.  
WHat thou desirest, consider throughly before thou prosecute, weigh the conveniences with the inconveniences, the charge of the Blow, with fullness of the Barn; when thou art come to a resolve, neither delay execution, nor bewray thy intention. Delays are dangerous, and he that discovereth himself, till he hath made himself master of his desires, lays himself open to his own ruin, and makes himself prisoner to his tongue; a word unspoken, is like the Sword in the scabbard, thine, if vented, thy Sword is in another's hand; if thou desire to be held wise, be so wise as to hold thy Tongue.   

CHAP. XIIII.  
LEt that Table which God hath pleased to give thee please thee; accustom thy  to that which is most usual consulting rather thy health then thy appetite. He that delights in varieties, must often feed displeased, and sometimes lie at the mercy of a dear market. Common food nourishes best, delicates please most; the sound stomach prefers neither: what art thou the worse for the last years plain diet, or what now the better for thy last great feast? if thou be content with a little, thou hast enough; if thou complain, thou hast too much. In the entertainment of thy friend, let thy provision be solid, and fuller of substance then of Art; be wisely frugal in thy preparation, and freely cheerful in thy entertainment; if thy guests be right, it is enough, if not, it is too much; too much is vaninity, enough is a feast.   

CHAP. XV.  
BE very circumspect in the choice of thy companions. Those we frequently converse with, have a great influence upon us; either to improve and better us, or to make us worse. Joseph by being in Pharaoh's Court, learned to swear by the life of Pharaoh. And ever associate thyself with thy betters. In the society of thine equals thou shalt find more pleasure, in the society of thy superiors thou wilt find more profit; to be the best in the company is the way to grow worse; the best means to grow better is to be the worst there. And keep no company with the flatterer, the tale-bearer, and him that is branded with notorious vice; by the flatterer thou canst take no just account of thyself, for he is ever silent at thy faults, doth soothe thee in thy frailties, and excuse thee in thy follies. From the talebearer thou canst receive no just account of thy neighbour: he that loves to carry tales, reports them after his own humour, and to please him he makes his report to. If thou keep company with the third, thou wilt be supposed to partake with him in his vice, or at least to connive at him; for be as reserved as thou canst be, yet such as thy companions are, such wilt thou be thought be be.   

CHAP. XVI.  
LEt thy recreation be moderate, seasonable, lawful, and such as doth become thee; let it be moderate, therefore spend not too much of thy strength, nor too much of thy time, nor too much of thy estate, in recreation, thy time is short and precious: Eternity depends upon thy good improvement of this moment; yesterday cannot be recalled, and to morrow is not sure. Spend not too much of thy strength, the end and use of recreation being to sweeten thy rest, and to renew thy strength for labour. He that wastes his estate to recreate himself, makes a sport of his own ruin. Let thy recreation be seasonable and a servant to thy business, lest thou be a slave to it; and remember the servant must not be greater than his master. Let it be lawful. He that makes a jest of that which is unlawful, shall be punished in earnest. And lastly, see that thy recreation be such as doth become thee. It becomes not the grave Senator to dance the Antic, nor Ladies of honour to frisk about a Maypole.   

CHAP. XVII.  
IF ever God vouchsafe thee Children, and thou desire to see them virtuous, let them not see their Parents vices. Thou canst not rebuke that in them, which they behold practised in thee. Till reason be ripe, examples teach more than precepts: Such as thy behaviour is before thy children's face, such commonly is theirs behind thy back; be sure thy passion miscall them not, lest thou prophesy their fortunes, and curse them not, lest thy curse return from whence it came; curses sent in the room of blessings are dtiven back with a double vengeance: If thou hast a Son, and an estate for him, keep him not too short, lest he think thou live too long; and what thou allowest him, let him receive from thy hand as gift, not from thy Tenants as Rent: keep the reins of thy estate in thy own hand, lest thou forsake the sovereignty of a Parent, he forget the reverence of a Child; let his liberty be grounded upon thy permission, and keep him within the compass of thy instruction; let him feel thou hast the curb, though occasion urge thee not to check; give him the choice of his own Wife, if he be wise; counsel his affection rather than cross it, if thou be'st wise, lest his marriage bed be made in secret, or depend upon thy grave: If he be given to lavish company, stave him off with lawful recreation; be cheerful with him, that he may love thy presence, wink at small faults that thou mayst gain him; be not always chiding lest thou harden him, neither knit thy brow too often, lest thou dishearten him. Remember the discretion of a Parent oft times prevents the destruction of a Child. Love not thy Children too unequally; if thou dost, show it not, lest thou make the one proud, the other envious, and both fools. If nature hath made a difference, it is the part of a tender parent to help the weakest; that trial is not fair where affection is judge. And choose such employment for thy son, as may stand with his fancy and thy judgement, lest thy country lose a servant, and thou a child. To conclude, so behave thyself amongst thy children that they may fear thy displeasure, rather than thy correction; too much familiarity will embolden them, too little countenance will discourage them; when thou reprovest them do it in season, when thou correctest them do it not in passion. As a wise child makes happy parents, so wise parents make happy children.   

CHAP. XVIII.  
INsult not over misery, nor deride infirmity, nor despise deformity; the first shows thy inhumanity, the second thy folly, the third thy pride: he that made him miserable, made thee happy, that thou mightest lament him; he that made him weak, made thee strong to support him; he that made him deformed, gave thee favour to be humbled. He that is not sensible of another's unhappiness, is a living Stone; but he that makes misery the object of his triumph, is an incarnate Devil. Take no pleasure in the folly of an idiot, nor in the fancy of a Lunatic, nor in the frenzy of a drunkard; make them the object of thy pity, not of thy pastime; when thou dost behold them, consider how thou art beholding to him that suffered not thee to be like unto them: 'tis not thy merit, but God's favour alone, that puts a difference between thee and them.   

CHAP. XIX.  
HAth Fortune dealt thee ill Cards, let wisdom make thee a good Gamester. In a fair Jail every fool may sail, but wise behaviour in a storm commends the wisdom of a Pilot. To bear adversity with an equal mind, is both sign and glory of a brave spirit. As there is no worldly gain without some loss, so there is no worldly loss without some gain; if thou hast lost thy wealth, thou hast lost some trouble with it; if thou art degraded of thy honour, thou art likewise freed from the stroke of envy; if sickness hath blurred thy beauty, it hath delivered thee from pride; set the allowance against thy loss, and thou shalt find no great loss. He loseth little or nothing who keeps the favour of his God, and the peace and freedom of his conscience. But hast thou lost any thing, advise with thyself whether thy loss be recoverable; if it be, use all such speedy and lawful means (the violence and unseasonableness whereof may not disadvantage thee in thy pursuit) to recover it; if it be not recoverable, endure with patience what thou canst not recover with pains. He that carnally afflicts his soul for the loss of a transitory good, casts away the kernel because he hath lost the shell.   

CHAP. XX.  
LEt not the falling of Salt, the crossing of an Hare, the chattering of a Pie, the flying of a Crow, or the crying of a Cricket trouble thee; they portend no evil but what thou fearest; he is ill acquainted with himself that knows not his own fortunes better than they; he hath little knowledge of God, and less faith in him, who knoweth not his power, or believeth not his providence to be above the portent of these silly things: if evil follow, it is the punishment of thy superstition, not the fulfilling of their prediction; all things are lucky to thee, if thou love God, and live in his fear; nothing but is ominous to the Superstitious.   

CHAP. XXI.  
AS thou desirest the love of God and man, beware of Pride, it is a tumour in thy mind, that breaks and poisons all thy actions; it is a worm in thy treasure that eats and ruins thy estate; it loves no man, is beloved of no man; it disparages virtue by detraction; it disrewards goodness in itself, by vain glory; the friend of the flatterer, the mother of envy, the nurse of fury, the bawd of luxury, the sin of Devils, and the Devil in mankind: it hates Superiors, it scorns inferiors, it owns no equals; till thou hate it, God hates thee; therefore be humble. The voice of humility is God's music, the silence of humility is God's Rhetoric; humility enforces, where neither virtue, nor strength, nor reason, can prevail. Wouldst thou be pleasing to God, and worthily praised of men, be humble; wouldst thou lay a sure foundation for preferment, and lasting glory, be humble. That foil which lieth low, is ever most fruitful, and of greatest value. The tall Cedars are exposed to the strong gusts of every wind, when the low trees grow secure in the valley. Humility is the root, and nourisher of virtue, pride is the root of vice and ruin.   

CHAP. XXII.  
OF all endowments which God hath given the sons of men, wisdom is the principal: seriously to deliberate before we attempt any thing; and having resolved, neither to delay, nor unseasonably to hasten execution; but accutely to compare times, persons, places, and things, together. That may be seasonable now, which will not be so hereafter; that may please and profit this person, which will displease another; but if thou wouldst be wise, see that the foundation upon which, the rule by which, and the end for which thy designs are undertaken, be right; so shalt thou either find success in thy attempt, or a blessing in thy disappointment. Be careful to know, and take thy opportunity to foresee and prevent future danger, but especially to secure thy principal concerns, through all changes. The heart being whole, the rest of the body will do the better; the principal being safe, other damages are recoverable. In short, be as wise as Serpents, and harmless as Doves. Wisdom without innocency, is knavery; innocency without wisdom is foolery; the innocency of the Dove, corrects the subtlety of the Serpent, the subtlety of the Serpent, instructs the innocency of the Dove; what God hath joined, let no man separate; and if thou desirest to be wiser, yet, think not thyself yet wise enough,; if thou desirest to improve knowledge in thyself, despise not the instruction of another. He that instructs him that thinks himself wise enough, hath a fool to his Scholar; he that thinks himself wise enough to instruct himself, hath a fool to his Master. If thou be not a Prometheus to advise before thou dost, be an Epimetheus, to examine what thou hast done; when want of advice hath brought forth an improvident act, the act of examination may produce a profitable repentance.   

CHAP. XXIII.  
HAst thou any business of consequence in agitation, let thy care, and endeavour to accomplish it, be reasonable and seasonable. Continual standing bent weakens the Bow, too hasty drawing breaks it. Put off thy cares with thy clothes, so shall thy rest strengthen thy labour, and thy labour sweeten thy rest. And in the diligent use of such lawful means as may conduce to effect thy design, have an eye to him who alone speeds every action after the pleasure of his own will: remember the race is not to the swift, nor the battle to the strong; 'tis not the prediction of those things that are accounted ominous, nor the influence of the stars so much insisted on, in Judicial Astrology, nor thy best endeavours, that gives the certain event; but every man's Judgement is from the Lord; commit thy way therefore unto him, and he will give thee the desire of thine heart; acquiesce in that issue he gives to all thy endeavours, so shalt thou be the subject of peace, and the object of his favour, whose loving kindness is better than life itself.   

CHAP. XXIV.  
RAther be doing nothing to purpose, then be idle, that the Devil may find thee doing; for whom he finds idle, he employs. The Bird that sits, is easily shot, when flyers escape the fowler. Consider the heavens are in continual motion, the winds blow, and the rivers hasten from whence they came; and shall Man be idle, who hath such an unwearied principle of Action, as is his immortal spirit! Idleness is the dead Sea that swallows up all virtue, and the self-made sepulchre of a living man. The Idle man is the Devil's hireling, whose livery is rags, whose diet and wages are Famine and diseases. Idleness is prodigal of precious time, dulleth the understanding, nourisheth corrupt humours in the body, weakens the brain, and displeaseth God; there fore be not idle.   

CHAP. XXV.  
REad not Books alone, but Men; and that thou mayst better understand the persons thou dost converse with, know there be three principles or motives which move and incline most men in their principal actings. The first and greatest is Religion: if thou find a person zealously affected to Religion, thou shalt ever find this person active to propagate and promote his Religion; and although he may be interrupted by the influence of times, or necessity of his condition, yet this is the mark he aims at, and as far as opportunity serves him, he will serve it. The second grand principle of Action like to this, yet inferior, is temporal interest. Interest will not lie; every wise man will be true to his own interest. If ever thou discern the interest of such a one wherein it lieth, thou mayst be sure where to find him; for all his actions are but as so many circumferential lines, which ever centre in this point. If his interest lie in honour, he will ever be projecting what may preserve and increase his honour; the like of wealth, pleasure, etc. The third thing which doth sway and bias men in their actings is their natural inclination and complexion. The Melancholy is ever austere, reserved, silent, envious, not easily provoked to anger, but if angry, hard to be reconciled, Superstitious, Jealous; and seldom merry, but when merry, very merry; black and swarthy. The Sanguine is affable, courteous, pleasant and merry, not easily provoked to anger, nor long continuing so, fair and ruddy. The Phlegmatic is dull and slow in all his motions of few words, not curious, but plain and peaceable, not amorous, but rather the contrary, pale, and white, and inclined at least to be corpulent. The Choleric is unconstant, free, and liberal, soon angry, and soon pleased, not to be trusted with secrets, quick of invention, but not so solid in judgement, bold, audacious, and given to boasting, of a yellow or tawny colour. Now as any person partakes of any of these, more or less, so is he more or less subject to the qualities and conditions before mentioned; and although the bias of his condition, the genius of the time, the influence of his companions, or the necessity of his employment, may draw, or drive, him besides his natural temper, yet in this he dwells, and according to this he is and acts most certainly, and constantly. If thou be to deal with a Choleric man, and stir him perchance to some passionate out-stray or indecency, neither let thy passion kindle with his, nor be dismayed; his good nature, when the hot blood retires, will be apt to yield and gratify so much the more; if with a timorous man, thou mayst awe him with thy interest in some grandee; if with a Melancholy man, thou may'st oblige him by intrusting him with some secret, whereby thou wilt not only create in him a confidence of thy being his friend, but thou wilt make him firmly thine; if with a covetous man, thou must gain him with gifts, or with hopes at least of gaining by thee. And mark it, thou shalt find for the most part, young men prodigal, the middle-aged proud, and old men covetous. If thy design be upon a proud man to make him thine, let him know thine and the world's admiration of him; this will oil and supple him, that thou may'st bend him at thy pleasure; but to the Drunkard commit no secrets, and of the Envious have a care; for who can stand before Envy? The injured man doth sometimes forget; but the envious man will never cease secretly to persecute.   

CHAP. XXVI.  
IF thou be strong enough to encounter with the times, keep thy station; if not, shift a foot, to gain advantage of the times. He that to prevent a thief acts the beggar, is not the poorer. It is a great part of wisdom sometimes to seem a fool; he lest fails in his designs that can meet time in its own way; yet it is not always safe to comply with every thing the time brings forth, but adhere to the undoubted principles of equity and reason, always and in every thing using moderation; for as violence never holdeth long, so it exposeth the person guilty of it to many inconveniencies.   

CHAP. XXVII.  
BE not censorious, for thou knowest not whom thou judgest. It is a more dextrous error to speak well of an evil man, then ill of a good man; and safer for thy judgement to be led by simple charity, then by uncharitable wisdom. And before thou reprehend another, take heed thou art not culpable in what thou goest about to reprehend. He that cleanseth a blot with blotted fingers, makes a greater blurr. He may tax others with privilege that hath not in himself what others may tax; the censorious will ever be censured. And censure not him whom the loser world calls Puritan; if he be an Hypocrite, God that knows him will reward him; if zealous, God that loves him will revenge him; if he be good, he is good to God's glory, if evil, let him be evil at his own charges; he that judgeth shall be judged.   

CHAP. XXVIII.  
IN thy pleading with another, ever use calmness; for the stronger thy passion is, the weaker will be thy argument, and thou the less able to maintain it. Let the end of thy Argument be rather to discover a doubtful truth, than a commanding wit: in the one thou shalt gain substance, in the other f●oth. Covet to be truth's Champion, at least to hold her Colours. He that pleads against the truth, takes pains to be overthrown; or if a conqueror, gains but vain glory by the conquest. Though time or argument may seem to cut the sinews, and clip the wings of truth, yet even then when it seemeth dead, it riseth as immortal, with greatest lustre, and is that firm centre wherein all things repose, that chart by which every wise Pilot doth sail, that rock whereon we rest, that Lamp which lighteth our paths that we may go aright, that shield which will defend us, and that foundation whereon we may safely build all our actions and expectations.   

CHAP. XXIX.  
LEt thy religious fast be a voluntary abstinence; not so much from flesh, as from fleshly thoughts. God is pleased with the fast, which gives to another, what thou deniest to thyself, when the affliction of thy own body is the repairing of thy Brothers. He fasts truly that abstaines sadly, grieves really, gives cheerfully and forgives charitably. And in all religious acts, for thy manner of performance, be not too much wedded to thy own opinion; but in those ceremonies of the Church which remain indifferent, do according to the constitution of that Church where thou art. The God of Order, and Unity, who created both Soul, and Body, expects Unity in the one, and order in both. 'Tis not ceremony, but substance, that best pleaseth God, who being a Spirit delights most in that service, which is most spiritual and according with his will revealed in his word.   

CHAP. XXX.  
BEware of him that is slow to anger. Anger when it is long in coming, is the stronger when it comes, and the longer kept; abused patience turns to fury. When fancy is the ground of passion, that understanding which composes the fancy, qualifies the passion; but when judgement is the ground, the memory is the Recorder, and this passion is long retained.   

CHAP. XXXI.  
HE that professeth himself thy open enemy, arms thee against the evil he means thee; but he that dissembles himself thy friend, when he is thy secret enemy, strikes beyond caution, and wounds above cure: from the first thou mayst deliver thyself; from the last good Lord deliver thee.   

CHAP. XXXII.  
SEarch into thyself, before thou accept the ceremony of honour: if thou art a Palace honour (like the Sunbeams) will make thee more glorious, if thou art a dunghill the Sun may shine upon thee, but not sweeten thee; thy Prince may give thee honour, but not make thee honourable; if virtue prefer thee, virtue will preserve thee; but that honour which thy wealth hath purchased, is neither lasting, nor thy own, but is pinned upon the wheel of Fortune; when the wheel shall turn, thy honour falls, and thou remainest an everlasting monument of thy own ambitious folly. What money creates, money preserves; if thy wealth decay, thy honour dies; and consider, that is but a slippery happiness which fortunes can give, and frowns take away; and not worth the owning, which a night's Fire can melt, or a rough sea can drown; honour thy Creator, and he will give thee honour that will endure for ever.   

CHAP. XXXIII.  
IF thou study Law or Physic, endeavour to know both, and to need neither; temperate diet, moderate and seasonable labour, rest, and recreation, with God's blessing, will save thee from the Physician; a peaceable disposition prudent and just behaviour, will secure thee from the Law; yet if necessity compel, thou mayst use both; they that use either otherwise then for necessity, abuse themselves into weak bodies, and light purses; they are good remedies, bad business, and worse recreations.   

CHAP. XXXIV.  
BE not so mad as to alter that countenance which thy Creator made thee; remember it was the work of his hands; if it be bad, how darest thou mend it? If it be good, why dost thou mend it? Art thou ashamed of his work, and proud of thy own? God made thy face, to be known by; why desirest thou to be known by an other; it is a shame to adulterate modesty, but more to adulterate nature; lay by thy art, and blush not to appear what he blusheth not to make thee; it is better to be his picture then thy own; that addition which thou makest of thy own adds to thy deformity, and provokes God to make thee yet more deformed.   

CHAP. XXXV.  
IMp not thy wings with the Church's feathers, lest thou fly to thy own ruin. That God who chose the Tribe of Levi for his Inheritance, promised to be theirs, and will protect them; if thou deprive him of his blessing, he will pursue thee with his curse. Impropriations are bold Metaphors, but being continued are deadly Allegories. One foot of Land in Capite encumbers the whole estate. The Eagle snatched a coal from the Altar, but it fired her Nest.   

CHAP. XXXVI.  
BE not unstable in thy resolutions, nor various in thy actions, nor unconstant in thy affections; so deliberate that thou mayst perform; so perform, that thou mayst persevere. Mutability is the badge of infirmity.   

CHAP. XXXVII.  
SIt down content with God's allowance, what ever thy condition be; he knoweth best what is best for thee; let thy endeavour be to please him in what thou dost, and to be pleased with what he doth. Dost thou want things necessary, grumble not, perchance it was necessary for thee to want; endeavour lawfully to supply it; if God bless not thy endeavours, bless him that knoweth what is necessary for thee: hast thou but a little, make it not less by murmuring; hast thou enough, make it not too much by unthankfulness; he that doth not contentedly and thankfully accept the least favour he hath received, is unworthy of the least favour he can receive; and that thou mayst the better be content; consider thy own merit, thou dost enjoy far more and far better than thou canst deserve; and remember thyself with all thy concerns to be at the wise, gracious, and absolute dispose of the omnipotent and omniscient God, whose purposes thou canst not vary with all thy fretting and discontent; thereby thou dost only make thy being the more uncomfortable, and add to thy burden; dost thou look on thy right hand, and find some above thee; look on thy left, and thou shalt see some below thee; but if thou hast no inferior, wait but a while and thou shalt have no superior; the grave (which hasteneth to come upon all living) makes all equal, and puts a period to all thy pressures.   

CHAP. XXXVIII.  
ARt thou subject to any great vanity, or secret folly, nourish it not; if it will be entertained, encourage it not; if it grow stronger yet, more strongly strive against it; if too strong, pray against it; if it weaken not, join fasting to the prayer; if it shall continue, add perseverance to both; if it decline not, add patience to all, and thou hast conquered it; however blab not thy folly, lest thou appear impudent; nor boast of it, lest thou seem insolent; every man's vanity ought to be his greatest shame, and every man's folly ought to be his greatest secret.   

CHAP. XXXIX.  
TAke heed thou harbour not that vice called Envy, lest another's happiness be thy torment, and God's blessing thy curse; it being the property of envy ever to malign an others prosperity. Virtue corrupted with vainglory glory turns Pride; Pride poisoned with malice becomes envy: join therefore humility with thy virtue, and pride shall have no footing; vainglory shall find no entrance.   

CHAP. XL.  
PRovidence is an exercise of reason; experience an act of sense; by how much reason excels sense, by so much providence exceeds experience; Providence is the rational Daughter of wisdom; Experience the Empirical Mistress of Fools: if thou hast providence to foresee a danger, let thy prudence rather prevent it then fear it; the fear of future evils oftentimes brings a present mischief: whilst thou seekest to prevent it, practise to bear it; he is a wise man that can avoid an evil; he is a patiented man that can endure it; but he is a valiant man that can conquer it. Never fear any thing but what thy industry may prevent; be confident of nothing, but what fortune cannot defeat. It is no less folly to fear what is impossible to be avoided, then to be secure when there is a possibility of being deprived.   

CHAP. XLI.  
IF God hath sent thee a Cross, take it up and follow him; use it wisely, lest it be unprofitable; bear it patiently, lest it be intolerable; behold in it God's anger against thy sin, and his love towards thee, in punishing the one, and chastening the oth●s▪ if it be light, slight it not; if heavy, murmur not. Not to be sensible of a judgement, is the symptom of an hardened heart; to be displeased with God's pleasure is the sign of a rebellious will: And to faint in the day of adversity, argues thy strength to be but small.   

CHAP. XLII.  
BE ever mindful of thy latter end, lest Death come upon thee unawares, and find thee unprepared; and thou repent that thou hast lived, being now to die, and to die eternally; expect it, for it will come: if thou expect it as a friend, prepare to entertain it; if as an enemy, prepare to overcome it; Death hath no advantage but where it comes a stranger, yet come it will, for spend an hundred years in Earth's best pleasures, and after that, an hundred more; to which, being spent, add a thousand, and to that ten thousand more, the last shall as surely end, as the first are ended, and all shall be swallowed up in Eternity: he that is born to day, is not sure to live a day; he that hath lived the longest, is but as he that was born yesterday; the happiness of the one is, that he hath lived; the happiness of the other is, that he may live, and the lot of both, that they must die: it is no happiness to live long, nor unhappiness to die soon; happy is he that hath lived long enough to die well, he shall live for ever: look upon thy burning taper, and there see the Emblem of thy life, the flame is thy soul, the wax thy body, and is commonly a 〈◊〉 long, the wax (if 〈…〉 tempered) can ●ut 〈…〉 length, and who can 〈…〉 it? if ill tempered, it 〈…〉 the faster, yet last his length; an open window shall h●s; t●n either; an extinguisher shall put out both; husband them the best thou canst, thou canst not prolong them beyond their date; leave them to the injury of the wind, or to the mercy of a wasteful hand, thou dost hasten their end, but still they burn their length; but puff them out, and thou hast shortened their passage, which else had brought them to their appointed end: bodies according to their constitution, stronger or weaker, according to the quality or inequality of their Elements, have their date, and may be preserved from shortening, but they cannot be lengthened; neglect may waste them, ill diet may hasten them unto their journey's end, yet they have lived their length; a violent hand may interrupt them, a sudden death may stop them, and they are shortened: it lies in the power of man either permissively to hasten, or actively to shorten, but not to lengthen, or extend the limits of his natural life; he only if any hath the Art to lengthen out his Taper, that puts it to the best advantage.   

CHAP. XLIII.  
TAke heed rather what thou receivest, than what thou givest; what thou givest leaves thee; what thou receivest sticks by thee. He that presents a gift buys the receiver; he that receives a gift fells his liberty; if thou givest, give to a right end; if thou givest to receive the like again, it is exchange; if to receive more, it is covetousness; if to receive thanks, it is vanity; if to be seen, it is vainglory; if to corrupt, it is bribery; if for example, it is formality; if for compassion, it is charity; if because thou art commanded, it is obedience; the end and affection in doing, the work gives name to the work done, whether it be good or bad.   

CHAP. XLIV.  
CEnsure no man, detract from no man, praise no man before his face, traduce no man behind his back; boast not thyself abroad, and flatter not thyself at home; if any thing cross thee, accuse thyself; if any one extol thee, humble thyself; honour those that instruct thee, and be thankful to those that reprove thee: let all thy desires be subject to reason, and let thy reason be corrected by Religion; the way to subject all things to thyself, is to subject thy passions unto reason, and thy reason unto God; weigh thyself by thine own balances, and trust not the voice of wild opinion; observe thyself, as thy greatest enemy, so shalt thou become thy greatest friend.   

CHAP. XLV.  
IF Opinion have cried thy name up, let thy modesty cry thy heart down, lest thou deceive it, or it thee. There is no less danger in a great name then in a bad; and no less honour in endeavouring praise, then in deserving it; but if opinion hath lighted the Lamp of thy fame, encourage it with thy own oil, lest it go out and stink: the chronical disease of popularity is shame; if thou be once up beware, the way from fame to infamy is a beaten road.   

CHAP. XLVI.  
LEt the Holy Scripture be thy delight, and daily meditation; let not thy wanton fancy carve it out in jests, nor thy sinful wit, make it an advocate to thy sin; it is a subject for thy faith, not fancy; where wit and blasphemy is one trade, the understanding is bankrupt: and ever use it with reverence for the Author's sake, who is God over all, blessed for ever, the Father, Son, and holy Ghost: we are apt to value, study, and desire to understand the books of godly, learned, and judicious men's making; how much more should we value, and endeavour to the utmost, to understand these books which are of Gods making: men's writings are too much mingled with vanity, ignorance, folly, mistakes, imperfections, infirmities, and corruptions, savouring too much of a carnal spirit, when most spiritual; but God's word is satisfactorily full without all vanity; most wise, faithful, and true, without all falsehood, or folly; completely perfect beyond all imperfection; most pure and exceedingly refined, without all corruption: the Penmen thereof not being contemptible or ordinary, but incomparable and Extraordinary persons. Moses the meekest man on Earth, the peculiar favourite of God, with whom he talked face to face. King David, that sweet singer of Israel, that man after Gods own heart. Solomon the King, that most exquisite Masterpiece for all kind of wisdom, Natural, Political, and Theological, whom God honoured with the building of his Temple, the like whereof was never seen. Daniel, in whom was found an excellent spirit, and great dexterity in expounding mysteries and secrets. Paul, who was caught up into third heavens; in a word, all of them holy men of God, moved by the holy Ghost. These being the Penmen, how excellent and past compare must their writings needs be? Who would not value, study, and earnestly pry into them? If thou consider the manner of Holy Scripture, it is the most inviting, able to allure the hearts of men and Angels to the study of it; yea to ravish and transport their spirits in the understanding of it; herein are revealed most profound and inexplicable mysteries; the nature of the blessed God, simple, without composition; All-sufficient, without any external addition; immutable, without all shadow of alteration; eternal, immense, incomprehensible, omnipresent, and wholly infinite, without all limitation; the unity of essence, the Trinity of Persons, the Father not being the Son, nor either of them the Holy Ghost, yet all of them one, and the most holy God. The secrets of Gods eternal counsels, especially touching the Electing of his own in Christ, predestinating them to the adoption of Children, when all others are passed by: The curious order of the Creation to bring his purposes to pass: the permission of man's fall from the pinnacle of his natural integrity, that thereby he might take occasion to glorify the height of his Justice, and Mercy, in raising them up by Christ to a far higher pitch of supernatural felicity. The person and office of Jesus Christ the Mediator, both altogether wonderful; God and man united in one person, to unite God and man in one covenant; The Son of God became the Son of man, that the Sons of men might become the sons of God: A King, to subdue all our enemies to us, and us to himself: A Prophet, to unveil the bosom secrets of his father unto us; a Priest, offering up himself for us, upon himself, by himself; offering up himself the Sacrifice as man, upon himself the Altar as God, by himself the Priest as God-man; Christ was humbled, thereby we are exalted; Christ accused, we cleared: Christ condemned, we justified and acquitted; Christ accursed, we blessed; Christ slain, and we live: Christ was conquered, that we might be more than conquerors through him that loved us. What shall I say! in Scripture is revealed, how enemies are reconciled; sinners justified; aliens adopted; beggars made heirs, and coheirs with Jesus Christ; and dust and ashes shall be glorified for evermore: here are unfolded the Covenant of Grace wholly made up of heavenly cordials; the promises of the life that now is, and of that which is to come, exceeding great and precious: The comforts of God able to counterpoise our deepest disconsolations, and commands surpassing all the Laws in the World, in holiness, justice, and goodness. Here are discovered the miseries of all in the first Adam; the felicities of all that are in the second Adam; and the way how poor Souls are translated from those miseries to these felicities. Here you shall find God descending to man, in preparing all spiritual privileges for sinners in and by Jesus Christ, our Saviour; in rendering richest grace by Covenant Promises, and Ordinances; and applying these preparations and renders actually to the Soul by the Spirit; and man ascending to God by the spirituallizing of his nature, acting of his faith, aspiring of his desires, fervency of his prayers, and holy tendency of his conversation; yea, both God and man sweetly closing together, in a most intimate communion in Christ Jesus, which is another Paradise, and Heaven upon Earth: In a word, what is there not in the holy Scriptures? Are we poor? here's the only way to content, which is the greatest riches. Are we Sin sick? here's a shop of Soul medicines. Are we fainting? here's a Cabinet of cordials. Are we Christ-less? here's the Star that leadeth unto Christ. Are we Christians? here's the band that keeps us in Christ. Are we afflicted? here's our solace. Are we persecuted? here's our Protection. Are we deserted? here's our recovery. Are we tempted? here's our Sword and Victory. Are we young? here's our beauty. Are we old? here's our wisdom; while we live, here's the rule of our Conversation; when we die, here's the hope of our Glorification. Oh blessed Scriptures! Who can know them, and not love them? who can love them, and not delight to meditate in them day and night? who can meditate in them, and not desire to love them; love to desire them, and both desire and love to understand them? The Sacred Scripture is the Book of Books; the book of Life, whose original is eternal; whose essence is incorporeal; whose knowledge is life; whose writing is indelible; whose respect is desirable; whose doctrine is easy; whose depth is unsearchable; whose words are innumerable; and only one word All. To conclude, take one instance of the experience of Mrs. Katherine Bretergh of Bretergholt in Lancashire, Who was wont to task herself to read eight Chapters a day at least; who in her sickness before her death fell into great distress of Soul, through an apprehension of the severity of God's Justice the greatness of her Sins, wa●… of Faith in and love to God; sometimes she would cast he● Bible from her, and say, It was indeed the book of Life, but she had read the same unprofitably, and it was become to her the book of Death. Sometimes she would say, Her sins had made her a prey to Satan, a spectacle to the World, a disgrace to Religion, and a shame to her Husband, Kindred and all to true Christians; and here she would weep bitterly; she wished she had never been born, or that she had been any other Creature than a Woman; she cried out oftentimes, Woe, woe, woe, a weak, a woeful, a wretched, a forsaken woman; and such like pitiful complaints against herself, with tears trickling down her cheeks; but at last she was restored to joys and comforts unspeakable by means of the holy Scriptures: Oh (said she) My Soul hath been compassed about with terrors of death, fear within, and fear without; the sorrows of Hell were upon me, knots and knors were upon my Soul; a roaring Wilderness of woe was within me: but Blessed! blessed! blessed be the Lord my God, who hath not left me comfortless. One time she took Bible in her hand, and joyfully kissing it, and looking up towards Heaven, (she said) Oh Lord, it is good for me that I have been afflicted, that I might learn thy Statutes; the law of thy mouth is better to me then thousands of Gold and Silver: She desired her Husband to read some part of Scripture, he read the 17 of John, as he read vers. 9 I pray not for the World, but for them which thou hast given me, for they are thine; She interrupted him saying, Oh Lord Jesus dost thou pray for me? Oh blessed and sweet Saviour, dost thou pray for me? Oh how wonderful! how wonderful! how wonderful are thy mercies! read on, said she, the blessedst reading that ever I heard, the comfort whereof doth sweeten my Soul. When he came to ver. 34. Father I will, that they whom thou hast given me, be one with me. Stay, said she, and let me meditate on the goodness of the Lord, for now I perceive and feel the countenance of my Redeemer, Christ is turned towards me, and the bright shining beams of his mercy are spread over me. Oh! happy am I that ever I was born, to see this blessed day: Praise! praise! Oh praise the Lord for his mercies; he hath brought me out of darkness, and the shadow of death. Oh sweet Saviour, shall I be one with thee, as thou art one with thy Father? and wilt thou glorify me with that glory which thou hadst with the Father before the World was? And dost thou so love me who am but dust and ashes, to make me partaker of thy own glory? What am I poor wretch, that thou art so mindful of me? Oh how wonderful is thy love, etc. Thus she continued ravished in Spirit, and triumphing in God's praises till her last. At last with a sweet countenance and still voice, she said, my warfare is accomplished, and mine iniquities are pardoned; Lord, whom have I in Heaven but thee? and I have none on Earth but thee; my flesh faileth, and mine heart also; but God is the strength of my heart, and my portion for ever; He that preserveth Jacob, and defendeth Israel, he is my God, and he will guide me unto Death; guide me O Lord my God, and suffer me not to faint, but keep my Soul in safety: And with that she presently departed this life. Thus we see how useful the holy Scripture is to every Christian Soul; and how God thereby gives comfort to those who are his, when all other comforts fail them: make it ever therefore thy delight, and thy daily companion; for take all the rarest writings now extant in the world, none of them all can thus raise up a drooping Spirit, or disconsolate Soul, from the depth of woe and horror; none of them can fill the heart thus brimful of sweetest peace; none of them all can thus enlarge and entrance the Spirit to ecstasies of Heavenly Joy, and ravishments, through apprehensions of God's love, and mercy; above grief, above temptation, above sin, above all fear of Death, that King of Terrors; as this blessed word of God can: who would not now labour to understand the Scriptures; who would not treasure up, and kiss, and embrace, and greedily swallow down these Soul-reviving Cordials.   

CHAP. XLVII.  
IN Civil things follow the most, in matters of Religion the fewest, in all things follow the best; so shall thy ways be pleasing to God; so shall thy behaviour be plausible with men; but follow not a multitude in the evil of Sin, lest thou share with the multitude in the evil of punishment; the number of the offenders diminisheth not the quality of the offence. As the multitude of suitors draws more favour to the suit; so the multitude of sinners draws more punishment upon the sin; the number of Faggots increaseth the fury of the fire.   

CHAP. XLVIII.  
HAth any wounded thee with injuries, meet them with patience; hasty words rankle the wound, soft language dresses it, forgiveness cures it, and oblivion takes away the scar. It is more noble by silence to avoid an injury, then by Argument to overcome it.   

CHAP. XLIX.  
LEt not mirth be thy profession, lest thou become a makesport: he that hath but gained the Title of a Gester, let him assure himself the fool is not far off: wrinkle not thy face with too much laughter, lest thou become ridiculous. The Suburbs of folly is vain mirth, and profuseness of laughter is the City of Fools; yet be not too sad, lest thou be thought sullen; nor too austere, lest thou be thought male content; not too demure, and precise, lest thou distaste the company, and incline to melancholy, than which nothing can be more hurtful to body or mind.   

CHAP. L.  
Virtue is nothing but an act of loving, that which is to be beloved; and that act is prudence, from whence not to be removed by constraint is fortitude; not to be alured by enticements is temperance, not to be diverted by pride is justice, the declining of this act is vice.   

CHAP. LI.  
LOve thy neighbour for God's sake, and God for his own sake, who created all things for thy sake, and redeemed thee for his mercy sake; if thy love hath any other object, it is false love; if thy object hath any other end, it is self love.   

CHAP. LII.  
IF thou desirest rest unto thy soul, be just; he that doth no injury, fears not to suffer injury; the unjust mind is always in labour, it either practiseth the evil it hath projected; or projects to avoid the evil it hath deserved.   

CHAP. LIII.  
COnsider what thou wast, what thou art, and what thou shalt be; thy first being was rude and indigested clay, thy now being is clay refined, but decaying, and thou hastnest to return from whence thou art, for dust thou art, and to dust thou shalt return. Consider what's above thee, what's beneath thee, and what's within thee: God's allseeing Eye is above to observe thee; his Almighty hand to protect, punish, or reward thee, according to thy do; Hell is beneath to tempt thee here, and to torment thee hereafter; within thee is thy conscience, a thousand witnesses against, or for thee. These considerations will bring to thyself humility, to thy neighbour charity, to the world contempt, and to God obedience, which will Crown thee with eternal felicity.   

CHAP. LIV.  
CHarity is a naked Child, giving honey to a Bee without wings; naked, because excuseless, and simple; a Child, because tender and growing; giving honey, because honey is pleasant and comfortable; to a Bee, because a Bee is laborious, and deserving; without wings, because wanting and helpless: if thou deniest to such, thou killest a Bee; if thou givest to other than such, thou preservest a drone.   

CHAP. LV.  
LEt another's Passion be a lecture to thy Reason; and let the Shipwreck of his Understanding be a  to thy Passion, so shalt thou gain strength out of his weakness, safety out of his danger; and raise thyself a building out of his ruins.   

CHAP. LVI.  
IF thou expect to rise by the means of him whom thy Father's greatness raised from his service, to court preferment, thou wilt be deceived; for the more in esteem thou art, the more sensible is he of what he was; whose former servitude will be Chronicled by thy advancement, and glory obscured by thy greatness; however he will conceive it a dead service, which may be interpreted by thee as a merited reward, rather than a meritorious benefit.   

CHAP. LVII.  
IF thou desirest to take the best advantage of thyself, especially in matters where the fancy is most employed, keep temperate diet, use moderate exercise, observe seasonable and set hours for rest, let the end of thy first sleep raise thee from thy repose; then hath thy body the best temper, then hath thy soul the least encumbrance, than no noise shall disturb thine ear, no object shall divert thine eye; then, if ever, shall thy sprightly fancy transport thee beyond the common pitch, and show the magazeen of high invention.   

CHAP. LVIII.  
SO use prosperity that adversity may not abuse thee. If in prosperity thy security admits no fear; in adversity thy despair will afford no hope, he that in prosperity can foretell a danger, can in adversity foresee deliverance.   

CHAP. LIX.  
IF thou contend with any, let thy contention be rather forced then voluntary, rather to defend thyself, then to offend; and on thy part, see that the cause of contention be just, lest the just God contend with thee; strive not in a matter which concerns thee not, lest the issue be thy shame, and just reproof; be ever cautious how thou strivest with a mighty man, lest thou fall into his hands, and he crush thee. The Iron rod doth easily break in pieces the Earthen Pitcher. Be not at variance with a rich man, lest he overthrew thee; for Gold hath destroyed many, and perverted even the hearts of Kings. Strive not in words with him that is full of tongue, for there is no end of his babbling. And strive not with an hasty man, lest he do thee a sudden mischief, which thou canst not prevent, and he himself repent when it is too late. In short, as much as in thee lieth be at peace with all men, and the God of peace shall be at peace with thee.   

CHAP. LX.  
LEt not thy Fancy be guided by thine eye, nor let thy Will be governed by thy fancy; thine eye may be deceived in her object, and thy fancy may be deluded in her subject; let thy understanding moderate between thine eye and thy fancy, and let thy judgement arbitrate between thy fancy, and thy will; so shall thy fancy apprehend what is true, so shall thy will elect what is good.   

CHAP. LXI.  
IF thou desire not to be too poor, desire not to be too rich; he is rich, not that possesseth much, but he that covets no more; and he is poor, not that enjoys little, but he that wants too much; the contented mind wants nothing which it had not; the covetous mind wants not only what it hath not, but likewise that which it hath; be not therefore too greedy in desiring riches, nor too eager in seeking them, nor too covetous in keeping them, nor too passionate in losing them; the first will possess thy Soul of discontent; the second will dispossess thy body of rest; the third will possess thy wealth of thee; the last will dispossess thee of thyself: thou canst not serve God, unless Mammon serve thee.   

CHAP. LXII.  
IF evil men speak good, or good men evil of thy conversation, examine all thy actions, and suspect thyself; but if evil men speak evil of thee, hold it as thy honour; and by way of thankfulness love them, but upon condition, that they either cease to be evil, or continue to hate thee; however a good conscience without a good name, is better than a good name, without a good conscience.   

CHAP. LXIII.  
IN thy recited Meditations, when thou hast neither fit companion, nor good book, to employ thy active fancy, admire the curious works of thy Creator in his wonderful dispose of all things; cast thine eyes upon the Sun, that glorious Lamp of Heaven, whose near approach doth  the mournful Earth in her summer hue; consider the constancy, the universal benefit of his light and heat, and admire his Maker; the lesser Stars though they borrow their light, have their influence upon our Peace, and War, our health, and diseases; the proud Ocean, whose restless waves threaten a Deluge to the neighbouring Coasts, receives its checks from the small, and shutle sand; and though it seem a bar to the passenger, yet by a ship is made the speedier passage; the blustering Winds, who think to control the Mariner, by Art are made to serve his purpose.  

1  
O Sacred Providence, who  
from end to end,  
Strongly and sweetly movest!  
shall I write?  
And not of thee! through whom  
my fingers bend,  
To hold my quill, shall they not  
do thee right?   

2.  
For either thy command, or  
thy permission,  
Lay hands on all; thy are the  
right and left,  
The first puts on with speed, and expedition;  
The other curbs sins stealing  
pace and theft.   

3.  
Nothing escapes them both;  
all must appear,  
And be disposed, and dressed, and  
tuned by thee,  
Who sweetly temper'st all; if  
we could hear,  
Thy skill and art, what music  
would it be!   

4.  
Thou art in small things  
great, not small in any,  
Thy even praise, can neither  
rise, nor fall:  
Thou art in all things one, in  
each thing many,  
For thou art infinite in One,  
and All.   

5.  
Thy Cupboard serves the  
World, the meat is set,  
Where all may reach, no beast  
but knows his feed,  
Birds teach us hawking, Fishes  
have their net,  
The great prey on the less, they  
on some weed.   

6.  
Nothing engendered doth prevent  
his meat,  
Flies have their table spread ere  
they appear,  
Some Creatures have in winter  
what to eat,  
Others do sleep, and envy not  
their cheer.   

7.  
Each Creature hath a wisdom  
for his good,  
The Pigeons feed their tender  
off spring crying,  
When they are callow; but withdraw  
their food,  
When they are fledge, that need  
may teach them flying.   

8.  
Bee's work for man, and yet  
they never bruise  
Their Master's flower; but leave  
it, having done,  
As fair as ever, and as fit for use:  
So both the flower doth stay, and  
honey run.   

9  
Sheep eat the grass, and dung  
the ground for more,  
Trees after bearing, drop their  
leaves for soil;  
Springs vent their streams, and  
by expense get more,  
Clouds cool by heat; Baths by  
cooling boil.   

10.  
Thou hast hid Metals, man  
may take them thence,  
But at his peril: when he digs  
the place,  
He makes a grave, as if the thing  
had sense,  
And threatened man, that he  
should fill the space.   

11.  
Even Poisons praise thee;  
should a thing be lost,  
Should Creatures want, for want  
of heed, their due,  
Since where are Poisons Antidotes  
are most.  
Thy help stands close and keeps  
the fear in view.   

12.  
And as thy house is full, so  
I adore  
Thy curious art, in marshalling  
thy goods,  
The Hills with health abound,  
the valleys with store,  
The South with Marble, the  
North with Furs and Woods.   

13.  
Hard things are glorious,  
easy things good cheap;  
The common all men have, that  
which is rare  
Men therefore seek to have, and  
care to keep:  
The healthy frosts with Summer  
Fruits compare.   

14.  
Light without wind is glass;  
warm without weight  
Is Wool and Furs; cool without  
closeness shade;  
Speed without pains a Horse;  
tall without height  
A servile Hawk; low without  
loss a Spade.   

All Countries have enough to  
serve their need;  
If they seek fine things, thou  
dost make them run  
For their offence; and then  
dost turn their speed  
To be Commerce, and trade from  
Sun to Sun.   

16.  
Nothing wears  but  
Man, nothing doth need  
But man to wear them; nothing  
useth Fire,  
But man alone, to show his Heavenly breed;  
And only he hath fuel in desire.   

17.  
When the Earth was dry,  
thou mad'st a Sea of wet,  
When that lay gathered; thou  
didst broach the Mountains,  
When yet some places could no  
moisture get;  
The Winds grew Gardeners, and  
the Clouds good Fountains.   

18.  
Rain, do not hurt my flowers,  
But gently spend  
Your honey drops; press not to  
smell them here,  
When they are ripe, their odour  
will ascend,  
And at your lodging with their  
thanks appear.   

19  
How harsh are thorns to  
pears! and yet they make  
A better hedge, and need less reparation:  
How smooth are silks, compared  
with a stake,  
Or with a stone, yet make no  
good Foundation.   

20.  
Sometimes thou dost divide  
thy gifts to man,  
Sometimes unite; the Indian  
Nut alone  
Is Clothing, Meat, and Trencher,  
Drink, and Can,  
Boat, Cable, Sail, and Needle,  
all in One.   

21.  
Most Herbs that grow in  
Brooks are hot and dry;  
Cold fruits warm kernels, help  
against the wind.  
The Lemon juice and rind cure mutually;  
The Whey of Milk doth lose,  
the Milk doth bind.   

22.  
Thy Creatures leap not, yet  
express a feast,  
Where all the guests sit close  
and nothing wants,  
Frogs marry Fish and flesh,  
Bats Bird and Beast;  
Sponges non sense and sense;  
Mines Earth and Plants.   

23.  
To show thou art not bound,  
as if thy lot  
Were worse than ours, sometimes  
thou shiftest hands,  
Most things move the under  
jaw, the Crocodile not;  
Most things sleep lying, the Elephant  
leans or stands.   

24.  
But who hath praise enough,  
nay who hath any,  
None can express thy works,  
but he that knows them;  
And none can know thy works  
which are so many,  
And so complete, but only he  
that owes them.   
But if the contemplation of these Creatures excellencies seem too low; let thy divine fancy carry thee to the top of Mount Nebo; and thence take a prospect of the Land of promise: view those Mansions of Glory purchased for thee with the precious Blood of God; hear the heavenly Chore of glorified Saints and Angels, singing Hallelujah to him that sitteth upon the throne, and to the Lamb for ever. Consider how the Angels, those glorious Spirits, ready and mighty Messengers, whose number is innumerable, are sent to encamp about the servants of the most High, for their protection and safety; let thy Soul bathe itself in those rivers of pleasure, which flow from the refreshing presence of thy all-sufficient God, and Saviour; believe that heart-ravishing complacency which the Holy One of Israel taketh in his Spouse the Church, and in every part and member thereof; unto whom he hath confirmed his love for ever, by the death of his dear Son, by the everlasting Covenant of his Grace, and by his many faithful Promises of whatsoever may conduce to her felicity here, or hereafter. These Meditations will stay thy busy mind that it run not out to vain Companions, or unprofitable exercise, for its satisfaction; and will fill thy Soul brimful of Heavenly Joy.   

CHAP. LXIV.  
LEt not thy expense exceed thy income, lest thou run in debt; and spend not too much on hopes, lest thou be disappointed of thy hope, and never recover thy expense. As 'tis miserable to live upon the bounty or benevolence of another, so 'tis the highest aggravation of this misery to live a servant, in continual fear of an exacting Creditor; better it is that thou continue in that Estate wherein God hath set thee, though but mean, then for a time to live above it, and after to be brought low. He that falls from on high is in great danger, and shall receive more damage than he that keeps low. Remember if God hath given thee Children, or other near Relations, they claim a share in what thou hast; and before thou departest hence, fairly part with all; it being the property of every good man, not to deceive, or disappoint any, even in Death; if thy estate mend, thou mayst live up to it, but not above it.   

CHAP. LXV.  
LEt the greatest part of the news thou hearest, be the least part of what thou believest, lest the greatest part of what thou believest, be the  part of what is true; and report nothing for truth in earnest or in jest, unless thou know it, or at least confidently believe it to be so: neither is it expedient at all times, or in all Companies, to report what thou knowest, or knowest to be true; sometimes it may avail thee, if thou seem not to know, that which thou knowest. Hast thou any secret, Commit it not to many, nor to any, unless well known unto thee.   

CHAP. LXVI.  
HAst thou a Friend, use him friendly, and abuse him not in jest, or earnest, conceal his infirmities, privately reprove his Errors; Commit thy secrets to him, yet with caution, lest thy friend become thy enemy and abuse thee.   

CHAP. LXVII.  
IF any thing befall thee which thou hast neither prudence to foresee, nor power to prevent, nor means to alter, blame not him that sent it, but bear it patiently; for look abroad into the World, and thou shalt fee some persons, who neither want discretion to contrive, nor means to effect their designs, yet fail in their success; others who have neither that power nor wisdom, yet prosper in what they take in hand: some impute this success to the influence of the Stars Predominant in their Nativity; others to blind fortune; but 'tis safe for thee to acknowledge him, who is the cause of causes, who oftentimes doth give success to the impious and improvident, disappointing the wise and prudent, that he himself may be acknowledged to be All in All, and that vain man may have nothing after him; yet the wicked shall not always prosper, but the pious and prudent shall at length prevail.   

CHAP. LXVIII.  
NEither despise, nor overmuch value any small thing; despise it not, for thou knowest not whither it may grow; even those things, whose beginnings have been low, have grown great; and thou knowest not of what use or disuse it may be unto thee. The Lion having caught a Mouse, upon entreaty, let her go; not long after, this Mouse hearing the Lion roar, sought him out, and found him taken in a Net, creeps to the Net, and bites the cords asunder, and so in requital gives the Lion an escape. Thou knowest not how far a small matter may hurt or help thee; yet regard it not overmuch, lest thy mind be over-filled with fear and care: if thou hast an enemy whose power is small, fear him, and have always a watchful eye upon him, lest thy want of fear make thee secure, and thy security give him strength, and this strength enable him to overcome thee.   

CHAP. LXIX.  
OF all the passions of thy mind beware of Love, than which, none is more unruly, especially, when the Object is unsuitable, or difficult to be obtained; it will fill thy mind with fear, anxiety, care, and jealousy.  
IN Love these vices are, suspions,  
Peace, War, and Impudence, Detractions;  
Dreams, Cares, and Errors, Terrors, and Affrights,  
Immodest pranks, devices, flights, and slights,  
Heart-burnings, wants, neglects, desire of wrong;  
Loss, continual expense, and hurt among.  
Yet if the object of thy affection be truly , and facile, thou mayest love, yet so, that friends be thy Counselors, and reason thy conduct, so shalt thou seldom miscarry; Sed vix deo conceditur & amare & sapere; It is scarce allowed to the Gods, to be in love, and to be wise.   

CHAP. LXX.  
ABove all things eat Melancholy, as that which will both impair thy health, delude thy fancy, and discompose thy mind. The Melancholy person is apt to think that to be which is not, and things to be as they are not, excellently described by Democritus Junior.  

Burton's Melancholy.  

WHen I go musing all alone,  
Thinking of divers things fore-known,  
When I build Castles in the Air,  
Void of sorrow, and void of fear,  
Pleasing myself with phantasms sweet,  
Methinks the time runs very fleet:  
All my joys to this are folly;  
Naught so sweet as Melancholy.   

When I lie musing all alone,  
Recounting what I have ill done,  
My thoughts on me then Tyrannize,  
Fear and sorrow me surprise;  
Whether I tarry still, or go,  
Methinks the time moves very slow:  
All my griefs to this are Jolly,  
Naught so sad as Melancholy.   

When to myself I act, and smile,  
With pleasing thoughts the time beguile,  
By a Brook side, or wood so green,  
Unheard, unsought for, or unseen;  
A thousand pleasures do me bless,  
And Crown my Soul with happiness:  
All my joys besides are folly,  
None so sweet as Melancholy.   

When I lie, sit, or walk alone,  
I sigh, I grieve, making great moan;  
In a dark Grove, or irksome den,  
With discontents, and furies then;  
A thousand miseries at once,  
My heavy Heart and Soul ensconce:  
All my griefs to this are folly,  
None so sour as Melancholy.   

Methinks I hear, methinks I see,  
Sweet music, wondrous melody;  
Cities, towns, and places fine,  
Now here, then there, the World  
is mine;  
Rare beauties, gallant Ladies shine,  
What ere is lovely or divine:  
All other joys to this are folly,  
None so sweet as Melancholy.   

Methinks I hear, methinks I see,  
Ghosts, Goblins, Fiends, my fantasy  
Presents a thousand ugly shapes,  
Headless Bears, blackmen and Apes,  
Doleful out cries, and fearful sights,  
My sad and dismal Soul affrights;  
All my griefs to this are Jolly,  
None so damned as Melancholy.   

Methinks I court, methinks I kiss,  
Methinks I now embrace my Mistress.  
O blessed days! O sweet content!  
In Paradise my time is spent:  
Such thoughts may still my fancy move,  
So may I ever be in love:  
All my Joys to this are folly,  
Naught so sweet as Melancholy.   

When I recount loves many frights,  
My sighs, and tears, my waking nights,  
My jealous fits, O my hard fate!  
I now repent, but 'tis too late,  
No torment is so bad as Love,  
So bitter to my Soul can prove:  
All my griefs to this are Jolly,  
None so harsh as Melancholy.   

Friends and Companions get you gone,  
'Tis my desire to be alone,  
Near well but when my thoughts and I,  
Do domineer in privacy;  
No gemm, no treasure like to this,  
'Tis my delight, my crown, my bliss,  
All my joys to this are folly,  
None so sweet as Melancholy.   

'Tis my sole plague to be alone,  
I am a Beast, a Monster grown:  
I will no light, no company,  
I find it now my misery;  
The Scene is turned, my joys are gone,  
Fear, discontent, and sorrows come;  
All my griefs to this are jolly,  
Naught so fierce as Melancholy.   

I'll not change life with any King,  
I ravished am; can the world bring  
More joy, than still to laugh and smile,  
In pleasant toys time to beguile  
Do not, O do not trouble me,  
So sweet content I feel, and see;  
All my joys to this are folly,  
Naught so Divine as Melancholy.   

I'll change my state with any wretch  
Thou canst from Goal or dunghill fetch,  
My pains, past cure, an other Hell  
I may not in this torment dwell;  
Now desperate I hate my life,  
Lend me an halter or a knife:  
All my griefs to this are jolly,  
Naught so damned as Melancholy.    
'Tis hard to be cheerful without levity, or serious without Melancholy; we verge to extremes; inconveniencies and snares attend all constitutions and complexions, (and like Sylogismes Sequimur deteriorem partem) Cheerfulness is most like to do the body good, and the Soul hurt: that therefore soul and body may receive good, and no hurt, be cheerfully serious, and seriously cheerful; while cheerfulness is the sail, let seriousness be the ballast of the Vessel; if thou want ballast, thou wilt move too swiftly; if thou want sails, thou wilt move too slowly.   

CHAP. LXXI.  
IF through the variety of Objects, and the diversity of occasions, thou canst not take an exact account of thy temper, and inclination, when thou art awake, consult thy dreams, which though superstitiously abused by some, yet have their signification; for God revealeth secrets in thoughts from visions of the Night, when deep sleep falleth upon men. If thou frequently spend thy sleep in dalliance, with stolen salutes, and sweet embraces, thy constitution is Sanguine, and thou hast cause to suspect thyself of wantonness; if in chiding, quarrelling, and finding fault, thy disposition is contentious; if thy dreams be revengeful, remembering and requiting old antiquated injuries, they point out thy malice; if they run upon Gold and Silver, contracts, and projects, for the gaining and increasing of an estate, they argue thy covetousness: some by dreams have understood the death of Friends at a great distance; yea the very month and day of their own death; thy genius, if harkened to, will show thee strange things when thou 〈◊〉 asleep, things to come, and 〈◊〉 which concern thee, though in agitation at a great distance; yet in this be cautious, though it be the certain experience of many.   

CHAP. LXXII.  
IF thou be deficient in estate and thy strength be but small, let thy discretion supply this defect; gather honey with the Bee from every flower, not regarding the colour of the flower, nor the soil wherein it grows; yet with this caution, that thou leave it as fair and sweet as before. Prudence is oftentimes of force where force prevaileth not; if thou canst not have a strait wind to carry thee to thy desired haven, make thy best use of a side wind; yea rather strike Sail, then perish in the storm: what thou canst not effect by thyself, possibly thou mayst bring to pass by another, or by another way; that Fort which cannot be taken by storm, may by a long siege or surprise be forced to yild. The Dolphin finding himself unable to hurt the Crocodile, by reason of the hard Scales upon his back, which no weapon can pierce, diveth under him, and with his sharp Fins striketh him into the belly, being soft and tender, and so killeth him: attempt what thou canst, and leave things impossible unattempted.   

CHAP. LXXIII.  
IN all thy ways keep in God's way, and God will keep thee in all thy ways. If a man travelling in the King's high way be rob between Sun and Sun, satisfaction is recoverable upon the Country, where the robbery was committed; but if he take his journey in the night, it being an unseasonable time, than it is at his own peril, he must take what falls. If thou keep in God's way, thou shalt be sure either of God's protection from danger, or of satisfaction for thy damage; but if thou stray out, thou dost expose thyself to danger.   

CHAP. LXXIV.  
BE neither too ambitious of, nor too confident in the favour of great men, for thereby thou wilt create many inconveniences to thyself (yet disoblige none) Sometimes their favour is bought at so dear a rate, that 'tis not worth the having; frequently 'tis but of short continuance, and when his favour is gone, thou art exposed more the object of his displeasure then before; or perhaps this great one coming into disfavour with those who are greater than he, thou art brought down with him; whereas thou mightest have stood longer, hadst thou stood upon thy own legs. A passenger in a Storm, for shelter, betakes himself to the Covert of a fair spreading Oak, where for a time he findeth relief, till at length, he receiveth more damage by the dropping of the boughs, then if he had been exposed to the weather; or a sudden gust of wind happening, teareth down a main Arm of the Oak, which falling upon the poor passenger, maimeth or mischieveth him that fled to it for shelter.   

CHAP. LXXV.  
MAke God's glory the ultimate end of all thy actions; and God shall give thee his everlasting glory when all thy actions have an end. A friend gives me a Ring, i'll wear it for his sake; A Book, i'll use it for his sake; A Jewel, i'll keep it for his sake, that is, so as may best express my love, and report his goodness. were we truly thankful to our God, we would then use all his tokens for his sake, and do all things to his glory: we would eat our meat to him, wear our  to him, spend our strength for him, live to him, and die for him: however see thou use not his blessings as Jehu did Jehorams Messenger, or David Goliahs' Sword, to turn them against their Master; and fight against Heaven, with that health, wit, wealth, friends, means and mercies, that thou hast from thence received.   

CHAP. LXXXVI.  
SEE thou practise, what thou knowest of the will of God, and that God who hath given thee an heart to do according to what thou knowest, will give thee an understanding to know what thou shouldest do; but ever let thy inquiry be after those truths which God hath revealed, and not after curiosities. Where God hath set a boundary (as to the mount of old) seek not thou to pass, lest it be to thy ruin: Curiosity in this kind hath been the Mother of many heresies; when men hath been busily witty, rather to pry into, then believe the profound Mysteries of God. Think not to dive into the Mystery of Christ's Incarnation, till thou understand thy own Regeneration: be not like those who busy themselves to know, where Lazarus his Soul was, when his body lay three days in the Grave, and in the mean time care not what becomes of their own Souls; rather bewail, then imitate the many intrusions upon God and the things of God that have been of late. As there needs a spurr unto good and saving knowledge; so abridle unto that knowledge which is curious and presumptuous. Blessed is that knowledge which maketh wise to sobriety.   

CHAP. LXXVII.  
SIn not against thy conscience, lest that which should be thy chief comforter, prove thy tormenter; and if thy conscience condemn thee, God who is greater than thy conscience, shall much more condemn thee; be assured, there is no action, though never so secret, though never so small, that can escape the pen of this ready Scribe; but all thou dost shall be recorded, and that so clear and evident, that go where thou wilt, and do what thou canst, the characters thereof shall never be cancelled or razed out, till God appear in Judgement. And as there is no greater peace on this side Heaven, than the peace of Conscience; so there is no greater torment on this side Hell then a wounded Conscience. Though the World should rattle about thine ears, and the waves of affliction beat never so hard upon thee, yet thou may'st sit merry at the feast of a good Conscience, as secure as that child which in a Shipwreck was with his Mother upon a plank securely sleeping, whom when she awaked, with his pretty countenance sweetly smiling, asked a stroke to beat the naughty waves, as if they had been his play-fellows; Oh that sweet harmonious melody, when this Bird in the bosom sings clear! Oh the Peace and Comfort of innocency, the tranquillity of a spotless mind! Oh the serenity! No Spanish sky so clear as a good Conscience. On the contrary Philo Judaeus reporteth, that Flaccus played all the parts of cruelty that he could invent against the Jews, for their Religion; but when the doom of Calligula fell upon him, and he was banished to Andros, an Island near Greece, he was so tormented with the memory of his bloody, iniquity, and the fear of suffering for it, that if he saw any man walking softly near unto him, he would say to himself, this man deviseth to work my destruction; if he saw any go hastily, surely this is not for nothing, he maketh speed to kill me; if any man spoke him fair, he suspected that he would cousin him, and sought to entrap him; if any talked roughly to him, than he thought that he contemned him; if meat were given him in ample manner, this is but to fat me as an Ox for the slaughter: thus his Conscience, that he had so often abused, did ever mind him, that some vengeance was to follow either from God or Man, or both. If thou sin often against thy Conscience, at length it will remember thee, (and all the consorts of Music in the World cannot stop its cry) that nothing but destruction waiteth on thee; if thou walk abroad, Sonus excitat omnis suspensum, thou wilt be afraid of every leaf that shakes; if thou stay at home nothing but horror attends thee; in the day thou art struck with variety of sad apprehensions, in the night thou art troubled with fearful dreams, and strange apparitions: Such is the Hell of a guilty Conscience.   

CHAP. LXXVIII.  
BE neither too much affected with the vain applause of the multitude, nor too confident in their uncertain opinion; for whom to day they cry up, they will cry down to morrow. None ever more careful in God's house then Moses, none deeper in his favour, none more graced with Miracles, none more careful of the people's good, or more honoured by them, yet if they be once distressed and straightened in their provisions, they will stone Moses to death, and set up a new Governor. How did the people at first entertain Paul? even as an Angel of Light, and were ready to pull out their eyes for him: not long after, harkening to Seducers, St. Paul was accounted their enemy, and they ready to pull out his eyes, and give them to their false Apostles: Our Saviour Christ shall have Hosannah to day, and the next day they cry out Crucify him. Nothing more unconstant, than the Multitude; thou canst not tell where to find them, nor when thou hast them; nothing more ungrateful, thou canst make no account of any recompense from them; in short, therefore be as far from desiring their love, as fearful to deserve their hatred; ruin lies in both; the one will hug thee to death, the other will crush thee to destruction; to escape the first, be not ambitious; to avoid the second, be not seditious.   

CHAP. LXXIX.  
LEt the providence of the Ant, and the prudence of the worldly wise instruct thee for thy Soul's health; the Ant by Nature's instinct layeth up her store for winter; the wise provide a cloak for the wet, a staff for old age, a scrip for the Journey, and a bank of money to fly to, when occasion serveth; see thou lay up for thyself treasures in heaven, which cannot be spoilt by hostile invasion, nor wrung from thee by power, nor won by law, nor mortgaged by debt, nor impaired by public calamity, nor changed by Kings or Parliaments, nor violated by death itself: get assurance of God's favour by the lively exercise of unfeigned faith, the daily practice of serious Repentance, and the frequent use of fervent Prayer, whereby thou mayst be enabled to stand in the evil Day, and bear up with joy and peace in the worst of times, the hour of Death, and the day of Judgement.   

CHAP. LXXX.  
SEe thou promise not to thyself more felicity, peace, or comfort from this world than it can give. A Velvet slipper cannot cure the Gout, neither can a down bed give ease in an Ague fit; all second causes move in a subserviency to the cause of Causes: whatsoever is here below, is but a pipe of conveyance from God the fountain of all good, and there be many ways whereby these pipes become stopped, many interruptions, crosses, and disappointments attend us in our best estate. Jonah's condition was but bad at best, to be tossed too and fro in a dangerful Ship, the bones whereof ached with the violence of every surge, that assailed it; the Anchors, Cables, and Rudders either thrown away, or torn in pieces; at length he is cast into the Sea, a merciless, and implacable Sea, roaring for his life, more than ever Lion roared for his prey, the bottom whereof seemed as low to him as the bottomless pit, and no hope left to escape, by Ship, or Boat, no Tabula naufragii, no plank or piece of board appearing whereby to recover the Land; beside all these, to fill the measure of his sorrow up to the brim, the burning of God's anger against his sin, like a river of Brimstone; this is our case in this vail of misery; we are tumbled and tossed in a vessel as frail as Jonah's Ship, which every stream of calamity is ready to dash in pieces; every storm of disease able to split; where oftentimes neither Anchor nor Rudder is left, neither head, nor heart, nor hand, in case to give any comfort, where though we have the kindness of Friends, the duty of Children, the obedience of Servants, the convenience of wealth, and the advice of Physicians, we cannot use their service; where we have a grave before us greedy to receive, but never to return us till Worm's have consumed us: But if the anger of God for our sins accompany all these, it will be a woeful adventure for that man, when the sin of his Soul and the end of his Life, shall meet together, as the trespass of Jonah, and his being cast out of the Ship.   

CHAP. LXXXI.  
DEfer not thy Repentance, lest thou be denied Pardon. Late Repentance is seldom true. He that hath promised thee pardon upon thy repentance, hath not promised life till thou repent; and every day thy Repentance is deferred, thou hast a day more to Repent of, and a day less to repent in. 'Tis folly beyond expression, while the Ship is sound, the tackling sure, the Pilot well, the Sailors strong, the Gale favourable, and the Sea calm, to lie idle at road, carding, dicing, drinking, burning seasonable weather; and when the Ship leaks, the Pilot is sick, the Mariners faint, the storm boisterous, and the Sea tumultuous, then to launch forth, and hoist up sail for a voyage into far Countries. Such is the skill and case of evening repenters, who in the morning of youth, soundness of health, and perfect use of reason, will not weigh Anchor, hoist up Sail, and cut the Cables that withhold them from seeking God, but feed themselves with a fond persuasion that when their reason is distracted, their senses astonished, all the powers of their mind and parts of their body distempered, they shall leap into heaven with a Lord have mercy upon us in their mouths, and become Saints at their death, who have demeaned themselves like Devils all their life. But think not if thou serve Satan, and thy youthful lusts, with full dishes; that God will accept the abject scraps of old age. 'Tis easier to pass the Foard in the morning when the water is low, then in the evening when the banks are full. By delay thy account is increased, thy debt augmented, thy enemy grows stronger, thyself the more enfeebled, and all the difficulties of conversion daily more and more multiplied upon thee.   

CHAP. LXXXII.  
AS the wise Physician gives not the same physic to all Patients, nor in the same proportion, but he fitteth it in quantity and quality to every one's constitution, strength and disease; giving to one a Pill to purge him, to another a cordial to restore him; one must be lanced, another must be healed; one must have sauce to quicken his appetite, another must fast it out, and be cured by abstinence. Thus the Lord in wisdom dealeth with the sons of men, he giveth that allowance to every one that he knoweth to be most requisite, respecting the person of none, but doing good to all, as their state and condition doth require; one is bettered by liberty, another by restraint; one being ingenious by nature is made better by benefits, another of a more servile disposition is made worse, and only mended with threats, and punishments; one man is fit to be rich, another to be poor; one for the Court, another for the Cart; thus every one hath his Portion, his Station allotted him by God in his wisdom and goodness. See thou pay God that tribute of praise and acknowledgement which is due for the portion he hath given thee, lest thy ingratitude deprive thee of his benefits, or lest they prove pernicious. Rivers receiving their fullness from the Ocean, pay their Tribute by returning back their streams; which homage, if they should deny, their swelling waters would break down their banks, and drown the Country.   

CHAP. LXXXIII.  
HAve frequent and serious thoughts of the last and dreadful day of Judgement, when thou must appear, and when all thy actions, with all their circumstances, will be weighed in the balance of equity, by the impartial judge of all; whom thou canst not pervert with bribes, nor persuade with Rhetoric, nor move with tears; but thy doom shall pass according to thy desert: and if sentence pass against thee, it can never be reversed, for from this high Court of Justice there lieth no appeal; and as the Sentence, so shall be the Execution, which will neither be delayed, nor can be avoided. And think not to appear before this Tribunal in thy scarlet Robe, thy rich attire, or with thy Golden Sceptre. Those sparkling Diamonds, and that curious dress, which may commend thee to the blind world, will not be valued here; this Sin revenging-Judge knoweth no distinction, but of good and bad. It is reported of a Christian King of Hungary, that being sad and pensive at the remembrance of his sin, and the thoughts of his appearing before the Judgement Seat of Christ; his brother a resolute Courtier observing him, and understanding the Cause, made a mock of it, (as gallants use to do) accounting it nothing but a melancholy dump: The King replies not at present; but the custom being that if the Executioner sound a Trumpet before any man's door, that man without delay or further trial, is had away to Execution; hereupon the King commands his death's-man in the dead time of the night to sound his Trumpet before his Brother's door; who hearing the Messenger of death, springs in, pale, and trembling, into his Brother's presence, beseeching the King to let him know, wherein he had offended him; Oh Brother (replies the King) thou hast not offended me; but if the sight of thy Executioner be so dreadful to thee, shall not we miserable sinners tremble to appear before God's Tribunal?   

CHAP. LXXXIV.  
AVoid as well the occasion and appearance of evil, as the evil itself. The appearance of evil will blast thy good name, for men judge according to appearance; and an evil occasion frequently produceth an evil action. Look what a clear Fountain is to the thirsty, what the shade is to the weary Travelour, such is occasion to corrupt nature. St. Augustine maketh mention of his friend Alipius, that having resolved never to look upon the Fencer's Prizes, was through the importunity of friends drawn along to the Theatre, where these bloody sports were performed, protesting, that he would keep his eyes shut all the while he was there; the people giving a sudden shout, he looked about to see what the matter was, whereupon he became pleased with the sport, which before he had abandoned. He that toucheth Pitch shall be defiled therewith. Remember Dinah the Daughter of Lea, who went forth a Virgin to see the Daughters of the Land in their sports, and May-games, but was defiled before her return.   

CHAP. LXXXV.  
BUsie not thyself in matters which concern thee not; if they succeed well, thou art not concerned; if ill, thou shalt have blame for thy intermeddling. God hath given to every Tree its proper work, to bring forth its own fruit; every Bird to build her own nest; to every man a Calling, which if attended, will find him employment, and yield him profit; but observe, he that's busy abroad; either wanteth business, or neglecteth his business at home. See thou hasten not to give counsel in any case, the event whereof is doubtful; if the event happen according to expectation, it will be imputed to the discretion and industry of him that managed it; if otherwise, it will be fathered upon thy ill counsel.   

CHAP. LXXXVI.  
LEt thy care be to secure thy principal concerns. Lesser damages are recoverable. Get thy eternal Inheritance made sure, and the evidence thereof sealed, and it will abundantly answer all the discouragements or allurements this world can put upon thee. Henry the Fourth late King of France, being told of the King of Spain's ample Dominions, that he was King of Castille; and I (quoth Henry) am King of France: That he was King of Navarre; and I am King of France: That he was King of Naples; and I am King of France: That he was King of both the Sicilia's, Nova Hyspania, of the Western India's; and I am King of France. He thought the Kingdom of France equivalent to all these. One hath more wit and learning then thyself, yet thou art a Christian; another hath more Gold and Silver, yet thou art a Christian; a third hath more honour and better preferment in the World, yet thou art a Christian; a fourth hath richer attire, goodlier possessions, fairer buildings, and more delicious fair, yet thou art a Christian; which consideration alone, weighed in the balance of the Sanctuary, will weigh down all the excellencies and glory this world can give, bear up against all the necessities, perturbations, and disappointments, this world can inflict upon thee.   

CHAP. LXXXVII.  
WHom thou canst not know by himself, thou mayst learn in part by his companions, for as is the man, such will be his companions, whom he chooseth, and in whom he delighteth. As light and darkness agree not, but mutually expel each other, so the unjust man is an abomination to the just, and he that is upright in the way is an abomination to the wicked. As the chased Deer will not be admitted of the Herd, for fear the Hounds in pursuit of him, fall on them; in like manner a knot of bad-good-fellows perceiving one of their society to become another man, they will decline him, preferring his room before his company; he shall no longer be welcome in their company, than he is willing to sing his part in the jovial consort. Augustus Caesar desirous to know the inclination of his Daughters Livia and Julia, diligently observed who came to Court them, and perceiving that grave Senators talked with Livia, Riotous and wanton youths with Julia, he presently discerned their several humours.   

CHAP. LXXXVIII.  
BE not too ambitious of being a Court favourite, nor too confident in Court promises, nor too proud of Court preferment; the first will vanish upon the least disgust; the second is easy to be forgotten; the third doth often end in ruin. Look upon a gallant Ship well rigged, trimmed, and tackled, and man'd, and munitioned, with her top and top gallant, and her spread Sails swelling with a full gale in fair weather, putting out of the Haven into the smooth Main, and drawing the spectators eyes with a well-wishing admiration; but soon after the same Ship is split upon some dangerous Rock, or wrecked by some disastrous Tempest, or sunk by some Leak sprung in her by accident: Such is the Court favourites condition. To day like Sejanus he dazleth all men's eyes with the splendour of his glory, and with the proud beak of his powerful prosperity cutteth the waves, and ploweth through the press of the Multitude, scorning to fear any remora at his Keel below, or any cross winds from above; and yet to morrow in some storms of unexpected disfavour, springs a leak in his honour, and sinks in the quicksands of disgrace, or dashed against the Rocks of displeasure is split and wrecked in the charybdis of Infamy, and so concludes his Voyage in misery and misfortune.   

CHAP. LXXXIX.  
LEt thy serious thoughts of Eternity like a perspective-glass, present it near; considering thou art always upon the verge of that estate, where time and change shall be no more. Xeuxis that famous Painter being slow at his work, and suffering no Piece of his to go abroad without often reviewing; and being demanded why he was so curious, and so tedious in the use of his Pencil, answered, that what he Painted, he Painted for Eternity; even so what thou dost shall be transmitted to Eternity; but what thou hast will perish with the using; be careful therefore rather of what thou dost, than what thou hast; neglecting rather thy Temporal then thy Eternal concerns.   

CHAP. XC.  
NEither contemn, nor superstitiously fear the Constellations and Signs of Heaven! God hath set them above thee, to the end, thou shouldst observe them; he himself sits above them, to the end, thou shouldst not fear them, but him who is Lord of all; 'tis true, they are God's voice, but not easy to be understood, either what they mean, or whether judgement, or mercy, if Judgement, whether Sword, Plague, or Famine, or some other effect of the Divine displeasure; or whom they mean, what Kingdom, Family, or Person; or when they mean it, whether this or the next, or many years hence; rather harken to his voice in the Holy Scripture, which is most certain, and tells thee plain, that he is long suffering, and of great pity, yet will at length plentifully reward the wicked doer, and relieve the oppressed.   

CHAP. XCI.  
TAke heed lest being desirous to become a wit in jest, thou become a fool in earnest; for commonly they are the trifling things of this World, which serious men have to do withal, when they have nothing else to do; their greatest business than being to laugh, and their reward to be laughed at. Some are so unhappy in having happy wits, that they make their wits their happiness, jesting themselves out of all that is earnest.   

CHAP. XCII.  
I Conclude, these my mean Animadversions with the authentic Adages of the wisest that ever writ, which if well understood, and duly applied, will serve and satisfy thee in most of thy concerns, being of Divine Authority.  
1. A Prudent man concealeth knowledge, and keepeth his mind till afterwards; but the heart of the fool proclaimeth foolishness, he uttereth all his mind.  
2. He that walketh with wise men, shall be wise; but a companion of fools shall be broken.  
3. Devise not evil against thy neighbour, seeing he liveth securely by thee; debate thy cause with thy neighbour himself, and discover not a secret to another, lest he that heareth it put thee to shame, and thine infamy turn not away.  
4. Withdraw thy foot from thy neighbour's house, lest he be weary of thee, and so hate thee.  
5. He that is slow to wrath is of great understanding, but he that is hasty of spirit exalteth folly.  
6. A soft answer turneth away wrath, but grievous words stir up anger.  
7. The wrath of a King is as the messengers of Death, but a wise man will pacific it; for by long forbearing is a Prince persuaded, and a soft tongue breaketh the bone.  
8. Many seek the Prince's favour, and every man is a friend to him that giveth gifts; a gift in secret pacifieth anger, and a reward in the bosom strong wrath.  
9 Make no friendship with an angry man, and with a furious man thou shalt not go; lest thou learn his ways, and get a snare to thy Soul.  
10. He that answereth a matter before he hear it, it is folly and shame to him. Speak not in the ears of a fool, for he will despise the wisdom of thy words.  
11. A prudent man forseeth the evil, and hideth himself; but the simple pass on, and are punished. Happy is the man that feareth always, but he that hardeneth his heart falleth into mischief.  
12. Remove not the old Landmark, neither enter into the field of the fatherless, for their Redeemer is mighty. Rob not the poor because he is poor, neither oppress the afflicted in the Gate; for the Lord will plead their Cause, and spoil the Soul of those that spoiled them.  
13. Rejoice not when thine enemy falleth, and let not thine heart be glad when he stumbleth, lest the Lord see it, and it displease him, and he turn away his wrarth from him.  
14. Whoso keepeth his mouth and tongue, keepeth his Soul from trouble.  
15. The rich ruleth over the poor; and the borrower is servant to the lender.  
16. Let another man praise thee, and not thy own mouth; a stranger, and not thy own lips.  
17. He that delicately bringeth up his servant from a Child, shall have him become his Son at length.  
18. Accuse not a Servant to his Master, lest he curse thee, and thou become guilty.  
19 Look not upon the Wine when it is red, when it giveth his colour in the Cup, when it moveth itself aright: at the last it biteth like a Serpent, and stingeth like an Adder.  
20. There is no wisdom, nor understanding, nor Counsel against the Lord.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.    

The Table.  

Action Chapter. 24.  
Anger Chapter. 30.  
Apparel Chapter. 7.  
Appearance of evil Chapter. 84.  
Business Chapter. 23.  
Busy bodies Chapter. 85.  
Censorious Chapter. 27.  
Censure Chapter. 44.  
Chance Chapter. 67.  
Charity Chapter. 54.  
Children Chapter. 17.  
Church Chapter. 35.  
Companion Chapter. 15.  
Companions Chapter. 87.  
Concerns Chapter. 86.  
Conscience Chapter. 77.  
Consideration Chapter. 53.  
Content Chapter. 37.  
Contention Chapter. 59  
Countenance Chapter. 34.  
Court favourite Chapter. 88  
Creator Chapter. 6.  
Cross Chapter. 41.  
Danger Chapter. 40.  
Death Chapter. 42.  
Design Chapter. 4.  
Design Chapter. 13.  
Discourse Chapter. 8.  
Discretion Chapter. 72.  
Dreams Chapter. 71.  
Enemy Chapter. 31.  
Envy Chapter. 39  
Expense Chapter. 64.  
Eternity Chapter. 89.  
Faith Chapter. 5.  
Fame Chapter. 45.  
Fancy Chapter. 57.60.  
Fast Chapter. 29.  
Felicity Chapter. 80.  
Fortune Chapter. 19  
Friend Chapter. 12.66.  
Gift Chapter. 43.  
God Chapter. 1.  
God's way Chapter. 73.  
God's will Chapter. 76.  
God's glory Chapter. 75.  
Great men Chapter. 74.  
Honour Chapter. 32.  
Holy Scripture Chapter. 46.  
Imitation Chapter. 47.  
Injury Chapter. 48.  
Judgment-day. Chapter. 83. Chapter. 33.  
Luck Chapter. 20.  
Marriage Chapter. 11.  
Misery Chapter. 18.  
Meditation Chapter. 63.  
Melancholy Chapter. 70.  
Master Chapter. 10.  
Mirth Chapter. 49.  
Multitude Chapter. 78.  
Neighbour Chapter. 51.  
News Chapter. 65.  
Passion Chapter. 55.99.  
Pleading Chapter. 28.  
Poverty Chapter. 61.  
Prayer Chapter. 2.  
Preferment Chapter. 56.  
Pride Chapter. 21.  
Prosperity Chapter. 58.  
Proverbs Chapter. 92.  
Reading Chapter. 25.  
Recreation Chapter. 16.  
Reproach 〈…〉  
Repentance 〈…〉  
Resolution 〈…〉  
Rest 〈…〉  
Servant 〈…〉  
Sin 〈…〉  
Signs of Heaven 〈…〉  
Souls health 〈…〉  
Table 〈…〉  
Time's 〈…〉  
Thankfulness 〈…〉  
Vanity 〈…〉  
Virtue 〈…〉  
Wisdom 〈…〉  
Wit 〈…〉    
FINIS.