MANUA●… OR MISCELLAN●… OF Meditations, Apothegm●… Sentences, Precepts, O●…servations, Character●… and essays.  
Necessary for every ones Contemplation.  
By R. R.  Novae aetates, sola vetera, novè semp●… observant. 
LONDON, Printed for Nath. Brook 〈…〉   

To the World.  
WOrld, I do not call thee good or bad; thou art a mixture of both as I myself, and all men else, that live in thee: I here present thee with a Miscellaneous Collection of mine own Thoughts and Observations of d●vers years. They are too various for me, to bring into method; as they came into my mind, I set them down, that they might not be butted in mine own Bosom; thou hast them delivered in the same order. I commit them to thee, but not commend them. I am neither so self-confident, as to think, that none of them can be d●sliked of, nor yet so self-dubious, but that I believe, that some of them possibly may be allowed 〈◇〉▪ I put them forth, not to please, nor to displease; onely to declare mine own opinion. Such as they are, in thee, the World, I did conceive them; such as they are, to thee, the World, I therefore leave them.  
Thine, and not thine, R R.  
Rich Grounds brings forth rich Fruits, and taller Trees:  
Mine but poor Grass, and such low shrubs, as these.   

A Manual, or, Miscellany OF Meditations, apothegms, Sentences, Precepts, Observations, Characters, and essays.  
wisdom is a three that springeth from the heart, whose Root is the Grace of God; whose Sap and Pith are good thoughts; whose Boughs and Branches are good words; whose Leaves and Blossoms are good endeavours; and whose Fruits are good actions.  
A good Nature is a precious gem; wanting outward, Beauty it is a gem, whose virtue consisteth not in show, but in quality and operation; wanting riches, it is a Gem set in a Leaden Brooche, which of itself is not therefore of smaller value, because of the baseness of the ornament; wanting education it is an unpolished Gem, which is not less precious, though the lustre thereof be outwardly obscured, but an evil Nature enjoying what the other wanteth, is as a base counterfeit; being beautiful, it is a counterfeit not fit for use, but for show, onely seeming fair and pleasing to the eye; being wealthy, it is a counterfeit set in gold, the richness of which ornament doth not make that of itself the more precious; being bread up in learning, it is a counterfeit beautified by Art, which although outwardly it seems very fair and specious, is notwithstanding in true value little or nothing worth.  
The World is a volume written with the hand of God, wherein the greatness of his Majesty is declared unto man by visible Characters: In which great Book of Wisdom( besides the knowledge of God) man may also learn the knowledge of himself. There are likewise contained in it Divine Precepts of mans duty towards God, his so glorious creator; Civil Precepts of his duty towards his Neighbour; Moral Precepts of his own virtuous behahaviour; politic Precepts for the well ordering and government of his life; and mechanical Precepts for the sustenance of his body: the Spheres and Elements are several parts of this volume; the sundry Species of Creatures in them are several Chapters of those parts; their several ages are several pages; every particular Creature is a letter of this Book; every letter contains a sentence, yea, a volume of Sentences; yea, more then a volume of volumes. And God, as he is the author, so he is the School-master of this Book, Man is the scholar, Meditation is the studying and learning of it, Judgement the spelling of the letters, Understanding the construing of the words, and all liberal Arts the rules to attain the knowledge.  
To speak well is the part of a good orator; to do well is the part of a good man; to teach Godliness is the part of a good Preacher; but to practise Godliness is the part of a good Christian. He that gives good Precepts, and bad Examples, is like a man that first blows the fire to kindle it, and then casts water on it to quench it; one flash of water will presently put out that, which many blasts did before kindle, unless it be grown to an unconquerable greatness; so one evil example will soon overthrow the good, which hath been wrought in us by the labour of many virtuous precepts, and godly admonitions unless virtue be grown to that height, that it be able by itself to defend itself against all violent assaults of vices oppugning: weak Christians are as fire new kindled of green wood, apt to go out upon the least occasion, & therefore to set them further on fire have need both of good Precepts, as the bellows to blow them, and of good examples, as dry sticks or coals to take hold on; and being therewith supplied, they not onely continue in burning, but do also infinitely increase to such magnitude and perfection, that the fire of their Spirit is by no means able to be quenched.  
A man may content himself with a foolish Wife, if she have but thus much knowledge, as not to be ignorant that she is a fool; for then being conscious of her own weakness, she will attempt nothing of her self, but will readily yield her obedience to his direction and government. But a wise woman is a most comfortable helper to her husband, if she have but so much ignorance, as not to know her self to be wise: for then she will afford him much good and wholesome advice; and yet, as accounting her self the weaker, and doubting of her own wit, will in all things submit to his judgement, as an Advocate to the Judge. Where if a foolish woman want that knowledge, and a wise woman want that ignorance, they are both intolerable Tyrants, who will both seek to govern, and therein usurp the right and power of their Husbands, and will also take to themselves an unbridled liberty, according to their own wills and fancies to do whatsoever they please, being altogether impatient, as well of any manner of restraint or controlment in their actions, as of gain-saying to their desires.  
It much better becometh to be a virgin Man, then a married Boy; and a maiden Woman, then a married Girl. For that, he that is too soon a husband, seldom or never proves to be a man; and that she that is too soon a wife, seldom or never proves to be a woman: they both remain in their childish silliness.  
A thousands Precepts doth not so well inform as one Example; nor a thousand Examples so well as a mans sole Experience. Wisdom learned by Precept, is as food but heard of; Wisdom learned by Example, is as food onely looked on; but Wisdom learned by ones own Experience, is as food both paid for, and tasted.  
A poor man that marries a Fool for her wealth, sells himself to be a servant of folly; and a rich man that marries a Fool without wealth, buys a Fool to be his master.  
choose rather that thy deeds be better then thy words, then that thy words be better then thy deeds: For good words are but as tables or pictures of goodness, but good actions are the very substance, and life of goodness itself.  
A Wife to her Husband is bone of his bones, and flesh of his flesh, and they are both one flesh; yet oftentimes she proves to be a bone so out of joint, and so sore a piece of flesh, that she puts her Husband to much anguish and sorrow.  
It is better to buy a Wife then sell an a Husband; that is, it is better for a man to be at much cost, pains, and trouble to obtain for his Wife a virtuous and descreet woman, that can wisely order her self towards him, then for great riches to mary a fool, that hath no understanding, nor will endure to be instructed. So likewise it is better to make a man, then mar a woman; that is, it is better for a wealthy woman to mary a poor man, that knows how in wisdom to govern her, and her estate, then to match her self with a rich fool that can do neither; of whom she shall have no comfort, but shall ever be ashamed.  
Strive not with a fool in his folly, for with such there is no end: a man of understanding, will gladly be instructed, in what he is ignorant; but it is as possible to wash a blackamoor white, as to bring a fool to be wise; a white man may easily become black, and a wise man may become a fool; but that a blackamoor should become white, or that a fool should become wise, is a work above nature, or art, to bring to pass.  
At two sorts of men I do much admire at young men forward to show their wit; and at old men backward to part with their money: the first flow with wit, although they are empty: the last want money, although they abound. Young men are wise new out of the Cradle; old men are covetous almost in the grave; but they in their own eyes, not in others; the● in others eyes, not in their own.  
It is as hard to make a base spirit good, and a contentious spirit peaceable, as to make a horse of a hog, or a lamb of a dog.  
By A●● and Wisdom wild and savage Beasts may be kept in subjection; the Horse is restrained by the bit, and made serviceable; the Dog by his chains; the Lion is kept in wards; the Wolf is prevented by the shepherd, and often taken in the snare, but they still retain their own nature, and being left at liberty, will be as before; the Horse will be a Horse still, wild and head-strong: the Dog will be a Dog still, churlish and mischievous: the Lion a Lion still, fierce and cruel: The Wolf a Wolf still, greedy and devouring. So the spirits of men may be ordered, but not altered: the Proud will never be truly humble; the Covetous never truly liberal; the Base never truly honest; the Rude and Barbarous never truly civil; the Lascivious and Wanton never truly modest; the Foolish never truly wise; the Contentious and Froward never truly peaceable; the Cruel and Hard-hearted never truly pitiful: But by good Laws and wise Government they may be compelled, and kept under, who otherwise in their own natural dispositions would be very obnoxious: The Proud man would be above all; the covetous man would have all, and keep all; the base and rude abuse all; the wanton and foolish corrupt all; the contentious and cruel destroy all: Whereas by the power and authority of good laws, and a wise government, the proud are kept down; the covetous ordered; the base are compelled in some sort to be honest; the rude to be civil; the wanton modest; the foolish to do things that are fit and comely; the contentious to be peaceable; and the cruel and hard hearted to do works of mercy.  
There are, who in a great measure enjoying many gifts and blessings of God, admirable good in themselves, do out of self opinion of their own Worth so far transgress the bounds of virtue, thinking it too mean a habit for them to put on, as that they, through their depraved and corrupt natures misimploy those their good gifts to the furtherance and maintaining of all manner of vices. Some are too learned to be religious; some too great to be good; some too wise to be honest and just in their dealings; some too high to be humble & courteous: some too courageous to be peaceable, some too generous to be civil: where by the rules of virtue, the more learned should be more religious; the more great should be the more good; the more wise should be the more honest and just; the more high should be the more humble and courteous; the more courageous should be the more peaceable; and the more generous should be the more civil.  
Many men out of a self-opinion of their own merit, either in respect their better Calling, or greater Birth,( as they conceive) do affect to live at so high a rate above their means, as that they not onely hinder their own growth in the world, but oftentimes even run themselves quiter out of all; and having so done, yet their height of foolish pride is such, that rather then they will make known their wants, or submit their persons to any inferior employment, whereby to relieve them, they will yield themselves ready to perish, through a voluntary, and self-occasioned poverty. And thus whilst they strive to seem more then they are to others, they neglect to be what they might be to themselves; the more high Calling, endeavoured, I aclowledge is the more worthy, yet the very meanest is not unworthy: I will neither overvalue the one, nor undervalue the other, but to both will ever give their due respect. If a better Fortune might befall me, I should gladly embrace it; if it be not for me, with what I have, I shall rest well pleased, and will be thankful to God for it. The Sun is clothed with an exceeding brightness, the Stars do give a smaller light, yet all glorify their Maker. If I cannot be a Master, I shall be content to be a Servant: If I cannot live after a greater fashion, I shall willingly stoop to a lower; and will hold it no disgrace to get a living by any honest endeavours, howsoever mean they are; to be a Gentleman to others, and a Beggar to ones self, is a proud, but no thriving course; for he that will be a gentleman, when he has but little, shall soon be a Beggar, and have nere a whit; it is much better to seem poor to become rich, then to seem rich to become poor; he that lives below his means, may rise when he will; but he that lives above his means, must fall when he would not.  
If thou hatest to be prodigal, let it not cause thee to spend less then is necessary, and meet according to thine estate: for this is to refuse thy meat, when it is set before thee, and to famish thyself at a full Table; or if thou hatest to be covetous, let it not cause thee to spend more then thy ability may well afford. For this is to throw away thy meat being full, which thou wilt wish for again being hungry: but so moderate thine expenses, that thou mayest both comfort thyself now, and hereafter also; it is not Prodigality to spend somewhat cheerfully, but to consume all carelessly; nor is covetousness to save something frugally, but to spend nothing willingly. He that repines to spend any thing, pities not himself; and him that hath vainly spent all, no other pities.  
We should be all excellent wise men, if we could take good counsel, as well as give it.  
He that will trust every man is a Fool; but he that will trust no man, is an Infidel.  
Rich folks vanities relieve poor folks miseries.  
Nor Wealth, nor Learning makes either wise, or honest.  
A Mans own Mother Tongue with Wisdom, is better then many Languages without Understanding.  
'Tis too late to spare, when all is gone: He must needs spare that is quiter bare.  
Abundance of Wealth causeth boldness of Speech: but Wisdom in words proceeds from an understanding spirit.  
A Knave that is rich, is a surer man to deal withall in matters of Bargains, Contracts, or Securi●ies, then an honest poor man; but an honest rich man is surer then them both.  
There are that seem what they are not; there are that are poor, and yet seem rich; there are that are rich, and yet seem poor; there are that are foolish, and yet seem wise, there are that are wise, and yet seem foolish.  
There is no plague to a Foolish Woman, nor any sickness so grievous, as her unreasonable and perverse condition, to yield unto her in all things, is to put on a Fools coat; to gain-say her in any thing, is to contend with a lunatic.  
He that hath ability, and spends less then is fit, or pays under his due, is a base covetous wretch: he that cheerfully spends what is fit, and pays his full due, is a just liberal man: and he that vainly spends more then is fit or pays above his due, is a proud prodigal Fool.  
Boldness of speech gives reputation, even to folly, but bashfulness and fear makes Wisdom disesteemed.  
A liberal mind doth abound even in want; whereas a Covetous Person doth want in much abundance.  
The Wealth of this World, in respect of true Riches, is but a stinking Dunghill, Rich Folks are Cocks crowing upon it: and Poor Folks are Chickens scraping about it.  
Early Repentance is better then that that is too late; and it is much better to repent the endeavour, then the dead: for what is once done, is ever done; but what is not done, may be never done.  
Men of deep Judgement are as cisterns with strait and unpliable Cocks, that will not easily turn, nothing is gotten out of them without much wringing and labour; they have more in the head, less in the tongue: whereas on the contrary, men of lighter wit have commonly more in the tongue, but less in the head, being as cisterns with over-worn Cocks, ever running, till all be out.  
Single Life, and Marriage are as two dishes of meat set before us of a several Relish: Single Life being placed first, we here feed on that so long as we please, but that State is so sweet, that at last it cloys us: we remove that ourselves, and take up Marriage, which we no sooner taste of, but we find it so sharp, that it presently dislikes us: then we could wish the former again, but that too late; for that is set out of our reach: yet peradventure the latter may be taken aside, and we may yet again obtain the first: Well, we have it, it cloys us as before, and then we seek out for a dish of the sharper meat again; thus we are content with neither, and yet one we must have. Oh! that we could have a dish equally tempered of both; surely that could not but be pleasant, but such is not to be had in these inferior Cottages. That delicate Food is dressed no where, but in the Privy Kitchen of the Court of Heaven: there onely is Marriage, and Single Life mixed together. All are single there, in respect of perfection of freedom; all are married there, in respect of perfection of Holiness; all are at once and for ever, both single and married there, in respect of fullness of Joy, Happiness, and Glory: which everlastingly there they possess, through the power of Christ Jesus, the Righteous Lamb that sitteth on the Throne. To the fruition of which Heavenly Benefits, God of his infinite merry, for Christ his sake, our Blessed Saviour and Redeemer, bring us all. Amen.  
As there are, that hear much, and learn little, so there are that learn much, and do little; many are so greedy of hearing, that they are never satisfied therewith; as if the whole duty of a Christian consisted in the onely exercise of that sense; and yet for want of their due regard to what they hear, they profit so little thereby, that they remain as ignorant as ever they were; they are ever learning, but never the wiser; their memory seeming to be as sives, that will hold no water, all running out as fast as it is poured in, the words swiftly passing through their ears, but making no stay at all in their heads: others giving better attention, attain to some good measure of knowledge, and haply prove good discoursers as well of Religion, as other matters; but if you look into their lives and actions, they seem rather very Atheists then Christians, & oftentimes rather fools then wise men. It is as good not to hear at all, as so to hear, and not to learn; and as good to do neither as to hear and learn, and never to put the same in practise: to be ever learning what to do, and never to do as we are taught, we show ourselves therein right like a covetous man, that is ever scraping and gathering of wealth with much trouble and care for his living, and yet starves himself to save his money. It is not Knowledge, but Action that makes a man either better or worse. A cunning Artist, that can do neat and curious works, and neglects to work at all, is worse then a mere Bungler that performs his work so well as he is able: to hear one say, that he can do this or that, may work hope in me that it is so, and peradventure( as I conceive of the man) it may attain to faith: but to see him do that, which before he onely spake of, then both those cease, this hath made me to be fully assured. The ear informs mans Judgement onely what words are spoken; the eye what actions are done. If I hear a man speaking of Christian duties, and declaring that his conversation is such, I may hope and believe he is a good Christian, or I may doubt it, because I hear but words; but if I see him versed in the actions of Piety, Sobriety, and Charity, then I will rest assured, that that man is indeed a good Christian; if he be otherwise in his heart, it concerns not me. That is out of mans commission, or power, to meddle with, or inquire after; we must give our verdict according to the evidence of our own senses. God onely knows the thoughts and purposes of mans heart, therefore he alone is the Judge of them.  
This Life is Wayfare, wherein we are all Travellers coming from a mean and obscure place, and journeying to a noble and famous City: the place we come from, a poor clod of earth; what more mean? the City we go to, Heaven itself; what City more glorious? Now in this our passage we all many times go out of the way, and lose ourselves through our own folly; many times loiter, and will not go forward, through our own laziness; many times clog, and make ourselves unfit for travail, and so cannot go forward, through our own covetousness. We go out of the way, when we commit evil; we loiter, and stand still, when we do no good; we clog, and make ourselves unfit for travail, when we set our hearts too much upon the things of this world. And Satan that grand thief, and enemy of mankind, upon all such advantages is ready to surprise us. So instead of coming to that heavenly City of everlasting Joy, whither unto all our travel should tend, many are taken Captives, and carried away to a loathsome Dungeon of perpetual misery, from whence there is no redemption. If therefore we will show ourselves true Spiritual Travellers, we must avoid all evil, so shall we keep in one right way; we must be careful to do good, so shall we go onward in our right way; we must not set our hearts upon the things of this world, nor desire more riches, then what may conveniently serve us for our journey: so shall we be fit for travail; so shall we not be tired in our way, but holding out to the end, shall cheerfully pass even through death itself, which to the Godly is the beautiful gate of Heaven, but to the ungodly, the horrid entrance of Hell. Now because, O Lord God Almighty, we are not able to do these things of ourselves, we humbly implore thy Divine Majesty to grant us herein thy gracious assistance. Thou onely knowest what is sufficient for our journey; thou onely canst, and wilt give it unto us; thou onely, O Lord, canst, and will keep us in our right way; thou onely canst, and wilt make us go forward, and willingly lay down our burdens that clog us, so shall we finish our course with comfort; so shall we freely without hindrance enter into that true resting place, by thee, O Gracious God, prepared for us, in thy Heavenly Kingdom, before thou gavest beginning to this World.  
Desire of God, by often and earnest Prayer, to give thee Power to withstand the lusts of the flesh; and( if it be possible for thee to contain) presume not to take upon thee the married estate, when thou art not able in all likelihood to undergo the charge of it: for though Marriage be honourable, and Children in Marriage make it more honourable, yet it is better to be without honour, then to have honour, and want means to supply it; and it is better to be without Children, then to have Children, and want means to maintain them. For so to be honourable, is to be miserable; and so to increase honour, is to increase sorrow: yet being once married, desire not to be without Children, because they bring care and trouble, lest a curse be thy punishment; but desire them with thine heart for the Glory of God: So God giving thee Children, will make thy burden lightsome, by crowning thy desires with a gracious Blessing.  
Whether I have Poverty or Riches, I will hid neither of them for any outward respect. If I am poor, I will confess it with a cheerful and contented heart, in that it is the will of God, and will rest myself upon his providence, as knowing that I deserve no better, but worse at his hands. If I am rich, I will aclowledge it with an humble and thankful heart to God the giver of all good things, in that he of his mercy hath bestowed his so great blessings on me, who am the most unworthy of the least of them.  
To boast of ones own Goodness is evil, to boast of ones own Wisdom is foolish, and to boast of ones own Nobility is ignoble; if any thing of worth be in thee, it is fitter to be the subject of anothers discourse, then of thine own tongue. Seek onely to excuse and defend thyself from reproach and scandal so far as thou mayst, but never desire to be the Trumpet of thine own famed; for it is no better then to make thyself infamous, when with a vain-glorious bragging of thine own worthiness, thou strivest to be accounted famous, Nec teipsum lauds, nec teipsum vituperes, is in my opinion a Precept very worthy to be remembered.  
Take heed to thyself, have thou no society with the lewd woman, she wastes the estate, she diseases the body, she defiles the soul, she destroys all, and miserable is the man that is ensnared by her.  
Every one of a subtle wit cannot truly be said to be wise; nor every one of a dull capacity properly termed a fool; but to be good, is to be truly wise; and to be evil, is to be truly foolish; and to become better, is to become wiser; and to become more evil, is to become more foolish.  
Money, or other worldly Wealth, may in some sort be termed the very life and spirit of a man: for we see, that they who enjoy much of it, are for the most part men of high spirits, their blood rising with their wealth; and they who have little, or none of it, are commonly so cast down, and disheartened, that they seem to be as dead men without life.  
He that will be wise in any thing, must be a fool in many a thing; he that will learn every thing, shall know just nothing; for he that troubles his head with over much, shall be sure to remember over little.  
It is better to save abroad, to spend at home, then to save at home, to spend abroad; to save at home, to spend abroad, is no good Husbandry; but to save abroad, to spend at home, is good for the Family.  
Though Wit be a thing of great value, yet it is sold for little; whereas Gold and Silver being but mean and base things are sold for much.  
Although there are very many that glory much in their out-side, and whose Pride is ever the more or the less, as their apparel is the better or the worse; yet there are also both they that have humble mindes in fine and costly Raiment; and they that have proud hearts in poor and beggarly Clothing.  
It is not comely for young men to be too forward in their speech; but fit it is, that first they inquire to get more wit, before they put to sale that little they have, lest by venting their own faster then they bring it in, they leave their shops quiter empty, and unfurnisht.  
As it is not good so to rely upon our own Judgement, as wholly to neglect other mens, so neither is it good to rely so upon other mens Judgements, as altogether to neglect our own; he that will please no man but himself, is quiter beside himself; and he that would please every man as well as himself, shall never please himself.  
Riches to a man of understanding is a means to increase wisdom: but Wealth makes a fool ever prouder, never wiser.  
It is good to keep lusty Youth at hard meat, that we may the better cherish weak old Age; for there is no greater earthly misery then old Age made distressed, through Youths wanton jollity.  
Friendly advice draweth from evil; but open disgrace maketh impudent.  
The second blow it is said makes the Fray; but the first blow I am sure breaks the Peace.  
The Face of a Woman accepts or rejects a lascivious motion, before ever the tongue propounds the question: A wanton look says, Come and lie with me, but a modest countenance answers, No, to an unchaste eye, and makes the ready tongue of the dishonest Lover more slow to speak, because he hath there less hope to speed in his lewd desires.  
As there is an honest Poverty, so there is also a poor Honesty; but as great is the difference of the one to the other, as is the difference of the purest white to the darkest black. For he is an honest poor man, that will be poor rather then dishonest; but he is a poor honest man, that would be dishonest, were it not that he is poor.  
Through the weakness or strength of the body, and the lowliness or lustiness of the spirit, there are generally four sorts of men in the world; there are that have weak bodies, and softly spirits, and these are as Worms, for every one else to tread on, for they have no ability nor courage to defend themselves: and there are that have weak bodies, and high spirits, and these are as Wasps, that will fly in their betters faces, though they instantly die for it; for they have great courage to stir them up, but want power in their actions; and there are also that have strong bodies, and softly spirits, and these like Oxen, suffer themselves to be slaughtered, though they need not; for they have much strength wherewith to oppose, but want courage to use it: and there are that have strong bodies, and high spirits; and they are like Lions, will rule over all; for they have great strength to perform their attempts, and a mighty courage to put them forward.  
The Spirit of God is a boundless Sphere, above all things, and throughout all things; and the spirits of Angels, Men, and Divels, in respect of their power, and motion, are so many lesser Spheres, contained within that infinite great one, and bounded about such things onely, as he who is the same great Sphere itself, and the worker of all others, hath severally set them.  
It is a common thing with men, to blame their own vices in others, not to see them in themselves; and we have all naturally so good opinion of ourselves, that if thou ask any man, who is a good man, who is a wise man: be he never so wicked, be he never so foolish to whom thou so speakest, his tongue peradventure will answer sparing, but his heart without doubt will think abundantly in the behalf of his own worth. Yea, there is nothing more common in the world, then for one man to condemn another for his folly, when himself is more foolish; then for one man to condemn another for his wickedness, when he himself is more wicked: every one we see is ready to correct another, but where is one so wise as to amend himself.  
The darkness of Poverty obscures mountains, but the brightness of Wealth discovers motes: rich Knowledge in a poor man is poorly regarded; poor Knowledge in a rich man is richly rewarded.  
A competency of means to such as enjoy it, is as a ready and necessary Servant to his Master: whereas a vaste estate makes the owner even as a Master kept in subjection and slavery by his own Servant.  
He that desires Wealth, deserves trouble, and shall not want it; but he that is content, deserveth peace, and shall enjoy it.  
Experience is a Mistris that teacheth Wisdom to the ignorant; but want of Understanding is a cause of destruction.  
Every Man is regarded according to his Wealth; and a poor mans Wisdom is accounted as Folly.  
Husbandry, Manufacture, and merchandise are the three general sustainers of mans life: Husbandry makes the Provision; merchandise the distribution; and Manufacture attends them in both.  
He that gains below his necessity, is a poor man; he that gains equal to his necessity, is a mean man; and he that gains above his necessity, is a rich man.  
beggars are too lazy, and Gallants too proud; the middle sort therefore must do all the work.  
Give freely to the Poor to relieve their necessities, but not beyond thine estate, to thine own undoing; he that gives away all that he has, shall want for himself; and he that parts with nothing, when he hath more then he needs, makes others to want.  
Wholesome meat ill dressed, digests not in the Stomach; and needful wealth ill gotten, thrives not in the employment.  
'Tis silly craft, to find out by devices that which being known, will but vex ones self.  
Knowledge, Wit, Beauty, Strength, Riches are all the good Blessings of God; but being once corrupted with Pride, are mere simplicity, folly, baseness, vanity, villainy; this scurvy Pride mars all goodness.  
He that is ashamed of his Ignorance, will never be wise; and he that never doubteth, will never truly understand.  
He that being Poor, is ashamed of want; full soon were he rich; would be proud, through abundance: for if Poverty onely doth make him ashamed, Wealth sure, if he had it, will make him proud.  
A rich man no whit proud, is never too rich; and a poor man any whit proud, is not yet poor enough.  
True it is, all are not proud that are richly attired; yet without doubt, they that delight in gay clothing, are either proud in flesh, or proud in spirit or in both.  
Wealth gotten by honest courses is good for a man when he leaves it, as well as it is comfortable to him when enjoys it: but Wealth gotten by dishonest courses( though a man may have some pleasure in the enjoying of it) will at the last press his soul in the laying of it down, as it did at the first press his conscience in the taking of it up.  
Likeness or nearness between a Man and his Wife, or others that live and have society together, if it be in bad conditions mutually exercised towards themselves, causeth a greater strife and disagreement; if in good, a firmer peace and union to be between them: some therefore are so like, that they agree the worse for it; and some so like, that they agree the better for it.  
In the pu●●●it of goodness, this is the condition of foolish man, to hear much, remember little, and practise less.  
We are all equally bound to give God thanks as well for wealth, and means gained by ourselves, as given or left unto us by others: a poor man become rich, is bound to praise God, for that from nothing he hath br●●●ht him to something: a rich man not become poor, is bound also to praise God, for that from something he hath not brought him to nothing; for as God hath power to give, so likewise he hath power to take away; and all things whatsoever we enjoy, we onely hold at his good will and pleasure, he indeed, and no other, being the onely Lord and disposer of all.  
Crosses are as necessary to men in their undertakings, as pruning to young Plants in their growings; 〈◇〉 if they be not kept down by the correction of the pruning-knife from an over-hasty growth, do through their own rankness soon waste their power of vegitation, and become sapless, and unfruitful; those that be not kept back by experimental Crosses, the Pruning-knife of correction from an over-easie proceeding, do through their own prodigality and looseness, as soon also consume their abilities of operation, and become mere dead stocks, and of no worth. Though I wish not for Crosses, nor like them when they befall me; yet I hearty thank God, that I have had some; their keen edge indeed, in cutting off my wild branches, hath made me smart for the present, but afterwards it hath proved much to my advantage: the stumbling at those crosses, as stones and rubs in my way, hath made me look better to my footing, and so either to tread more sure, or to choose a fairer path, which had I not at all met with, peradventure I had lost myself at unawares, and perished on the sudden: great crosses indeed, like an Ax to the root, may quiter overthrow; but small crosses are great blessings; that good's not lasting, that's ne're mixed with ill; a little sharp physic takes away the disease, and make the body the sounder.  
A man that falls from a very great estate, but to a competency, what hurt or los● at all has he by it? As he hath less honour, so he hath less trouble; as less means, so less occasions; if he be exercised in Husbandry, he cannot indeed till so many Fields, rear so many cattle, fill so many Barns; if he be a Merchant, he cannot trade to so many places, he cannot furnish a City with so many wears; or if he use Manufacture, he cannot set so many hands at work, as he hath formerly done; yet notwithstanding all this, he may still have as wholesome fare, as convenient lodging, as warm clothing, and all things as sufficient for his own use, as ever he had; he hath less to give, not less to take; less for others, not less for himself; God hath taken away his care, not his living; his office and stewardship for others, not his portion and allowance for himself: and what that great Lord of the household had wont to do by him; what hurt, I say, hath he when the same his Lord hath now put it in charge to some other, and hath given him a Writ of Ease.  
There are three sorts of Men in the World, wherein all are compehended:( to wit) the Liberal Man, the prodigal, and the Covetous; who( in my opinion) may fitly be termed, and significantly expressed by the latin Tongue, as followeth. The liberal Man may be termed, Vir liberalis; the prodigal, Homo prodigus; and the Covetous Man, Daemon avarus. My reason, that the Liberal Man is a true virtuous man, that hath God for his guide; the Prodigal is a mere carnal man, that hath the flesh for his guide; and the Covetous Man is of a most base wicked spirit, that hath the Devil for his guide: the liberal Man as touching his money, hath Honesty his Receiver to bring in, Frugality his Casheire to keep it, and Charity his Steward to lay it out; what he gets, he gets by honest endeavours; what he saves, he saves with discretion to a good intent; what he spends, he spends freely upon good and needful occasions: As namely, in the service of God and his country; in provision for his Family; in kind entertainment of his Friends, and Neighbours; in hospitality to Strangers; in relieving the Poor and Distressed; and in good employment of himself and others, that so he may not onely avoid idleness on his own part, but may also be a means to keep the Commonwealth in action, by giving motion to others in themselves unable, whereby they may all in some measure be profitable, and not hurtful one towards another; he is the Medium between two extremes, Covetousness and Prodiglity; he neither keeps all like the one, nor spends all like the other; but as his gains are moderated by the rule of virtue, so are his expenses and savings; he spends where it is not fit to spare; and spares where it is not fit to spend; he affects to be in a lawful calling, not for greediness of gain, but sometimes for his necessity, ever for his exercise, which he neglects not for his pleasure, nor ties himself so strictly to, that he will take no pleasure at all. For he likes well society, so it be civil, not brutish; and honest mirth and pastime, but that for his recreation, not to make it his vocation; he will spare time for it, but will not spend his whole time in it. Such is the condition of the Liberal Man, whom I love with my heart, and honour for his virtues. The Prodigal hath no Receiver at all, for he is ever paying out, but never receiving in; he makes Idleness his cashier, and wantonness his Steward; he cannot endure the toil of getting, nor indeed can spare time for it, if he could endure it, he is so much employed in spending that which was gotten to his hands: his expenses also are ever in a high strain beyond his ability: for if his means be a hundred a year, he will be sure to spend two, if two, four; if four, eight; and if his delight be altogether within his own doors,( as few such prodigals there be, though some I confess) then in his house, and furniture, apparel, diet, he must far exceed his betters, or else he likes not that, nor himself. But if he be more loosely given, and his delight be still abroad,( as that is more common with such people) then the Taverns, Brothel-houses, Gaming-houses, and such like are his rendezvous; this man will have his pleasure, whatsoever it cost him; it is as sweet to him, as honey to the Bear, which he will never leave licking of, till he hath quiter burst himself. And so( though I pitty him) I leave him as a mere carnal man. Now the Covetous Man makes Cruelty his Receiver, for he cares not how he comes by his money, so he have it, and have it he will, either by fire, or sword, usury, or oppression, or by both; his Receiver delivers it over to his cashier, which is Hard-heartedness, who is old Hold-sast, and will scarce part with it; to relieve the owner himself, much less the necessity of others: and as the prodigal hath no Receiver, so this man hath no Steward, nor indeed needs any; for he keeps no house, nor can away with hospitality at any rate; if he eats, he eats alone, and that oftentimes so sparing, that he half starves himself to save his money, onely his help is, at another mans table he shows himself a tall Trencher-man, and eats for three meals at once; his desire of gain is the bottonles pit of hell; the more that he hath, the less he is satisfied; and he in nature like the very fiends of hell. For he torments, and tires not onely all that have to do with him, but his own spirit also; and besides is so dangerous, that where he once lays hold, one can hardly be rid of him; his condition therefore being so base, I hate him, and to be quit of him, I fly him as a Devil. To conclude all, Ile set down every one in a short Character. The liberal man is good both to himself and others; the Prodigal is good to others, not to himself; the Covetous Man is neither good to himself, nor others.  
A good man takes not up Authority with desire, nor lays it down with sorrow; but being called unto it, he makes it his care, not his benefit; and being removed from it, he accounts it his ease, not his loss.  
He that labours for nothing, shall not want for employment, but he will never be the richer; he that ever affords his skill gratis, is a wise man to others, but a fool to himself; he is an ass to bear other mens burdens, and when he has done, he shall have but straw for his pains, commendations and thanks enough, but profit little enough; and if he accept nought else at their hands, he shall be sure to have more of their work, but never any of their money.  
Titles of honour, great place or cal●… king, do not gain a man the more respect, or reverence, but rather scorn and reproach from his inferiors, unless he exceed them also in means and ability, whereby to support his higher state and ●… egree. The country Peasant, or Me●… anick Tradesman disdains the Merchant or Gentleman, if he conceives himself to be a better man in estate; the like doth a Gentleman or Merchant by a Knight; a Knight by a Lord; a Lord by a Duke; yea, and a Duke in the same kind holds himself better then a King or Emperour. So much do we attribute to this Idol Wealth, that we value all men by it: and howsoever a man be otherwise well qualified, if he want that, we prise him at little or nothing. Be a poor man virtuous, learned, wise, religious, haply we shall account him praise-worthy, but certainly not prize-worthy.  
It is charitable, and praise worthy to be helpful to others in their good and lawful actions; but he that spends his time in other mens business, and wholly neglects his own, is more charitable then wise.  
A bold forward Youth is as Summer Fruit, soon ripe, soon rotten; he is wise by twenty, a fool by thirty, and a beggar by forty.  
Knowledge makes not a man to be religious: yet without Knowledge no man can be religious: for he that has not true Knowledge in his head, can never have a found Faith in his heart, nor a right Zeal in his actions.  
There is strength of Body, strength of Wit, and strength of Riches: but he that is strong in them all, is of an exceeding great might: for he that hath two strong holds, is more mighty then he that hath but one: and he that hath three, is equal to them both: and such is the man that is able in Body, Wit, and Wealth: for he hath three strong holds in his possession.  
Strength of Body is great, Strength of Wit is greater, but Srength of Riches exceedeth them both, for they are commanded by it.  
A man may stand upon honour, he may stand upon calling, or he may stand upon good conditions and qualities: but say what you will, 'tis Money valves the man, and as we have more or less of that, so we esteem of ourselves, either better or worse; and so are we also esteemed of by others. A rich cobbler scorns a poor Shoemaker, and is better respected: yea, let a good man endowed with all the excellencies of mind and body weigh them against the rich mans bags, the good man sure will find his scale filled with commodities lighter then feathers, whereas the rich mans gold is more ponderous then led: the good mans graces indeed weigh upwards towards Heaven their proper seat, but the rich mans wealth weighs downward towards Earth, to possess it.  
Every Fool is an ignorant person, but every ignorant person is not a Fool: for as they are both alike voided of knowledge, yet they are not alike uncapable to receive it: they are as two empty vessels, but of several conditions; the ignorant person being not a Fool, is a tight vessel, that is apt to hold liquour, if it be poured in: but the Fool is a vessel full of leaks and holes, that will hold no liquour at all: we are all born ignorant, but not all Fools: for what knowledge we receive, we receive by degrees, either at the first hand, as it is inspired into us, by the immediate working of the Spirit of God; or at the second hand, as it is taught us by man: and some are vessels so tight, and so good, that they will hold the pure water of life, divine and heavenly knowledge: others unfit for that, will yet serve for grosser matters, human and earthly affairs; but such as will hold nothing at all, neither of divine, nor human knowledge, may be truly said to be very Fools indeed.  
I cannot but wonder to hear how excellent many men are in their sayings, and yet to see how contrary they prove in their own doings; as if they surely thought, to speak well, and do well, is two mens businesses: For some men are so discreet in their words, as to hear them, we would account them worthy sages; but so silly in their actions, as to see them, we would judge them very Idiots: and some again are so holy in their words, as to hear them, we would think them Saints on earth; but so wicked in their deeds, as to see them, we would believe them to be Divels incarnate: I had rather of the two perform a good action, not knowing the Precept, then to know the Precept, and not perform it; the knowledge indeed of good Precepts may mend our discourse, but the performance of good actions must better our lives; the first makes a good orator, but the latter makes a good man; and he that in good things doth know much, and practise little, shall deserve more of punishment, but less of commendation.  
As the Wisdom of God is most excellent in all his works, so it appears most admirable in his government of man, by man himself: wherein that no man may without present control, insult, and tyramnize over his weaker brother, as he hath given to every man a power over others, so he hath also left every man in a subjection to others, he hath made some men more strong to keep under the more wise, and the more rich; he hath made some men more wise to keep under the more rich, and more strong; and he hath made some men more rich, to keep under the more strong, and t●e more wise: The strong man( surely) would oppress all, but that he fears the wise mans policy, and the rich mans wealth: the wise man( sure) would oppress all, but that he fears the rich mans wealth, and the strong mans might: the rich man( sure) would oppress all, but that he fears the strong mans might, and the wise mans policy; thus every man being subject to others power, and every mans power making others subject; unity and peace is kept amongst all men; or if at any time broken through mans insolence, yet at last is concluded on to be the best for them.  
Society and discourse, as well with men of meaner, as of better education, availeth much to the increase of knowledge, for God distributes to every several man some several gift, so that be there any two together, it is much, if he who is the more ignorant, cannot in something teach the other who is more learned; yea, so manifold and various are the gifts of God unto men, that were there thousands together in company, he that in general knows less then any of the rest, may yet in some particular know more then all the rest. And therefore though the company of wise and learned men is rather to be affencted: because they can teach much, yet the fellowship of the unlearned is not wholly to be neglected; because they also may teach somewhat. He that will be in place, where there are none but wise men, must first run away from the fool himself.  
Be not so hard of belief, as to trust no man, for that is to distrust God: nor so easy of belief, as to trust every man; for that is to trust the Devil: but be wise to discern, for there are, that being trusted will never fail; and there are, that being trusted will ever fail.  
Take heed for whom thou art surety, and take especial heed who is surety for thee: For though the first be dangerous, yet the last is more dangerous: If thou becomest surety for another man, thou art not onely bound for him, but art also bound to him; for him in respect of his debt; to him, in respect of his care and good will to discharge it: thou must ever be soliciting, ever entreating, and ever assisting him, and at last perhaps must pay it thyself: for there are that take care to borrow, but never to pay; that take care to get Sureties, but regards not to free them: and yet I say, rather be Surety for another, then that another be Surety for thee; for in the former thou mayest know thy utmost time and penalty; but in the latter thou art bound perpetually, and in sums infinite: that is, whensoever thy Surety will require thee, and for whatsoever thy Surety will require thee: for if he have first entered into Surety-ship for thee, thou canst never without ingratitude deny him the like good turn, though it be for a greater value, though it may prove to thy greater damage: and many there are, that if thou makest use of them for a shilling, they will be sure to make use of thee for a pound. I am not so hard of belief, as to deny every one to be his Surety, that shall ask me; nor I hope shall I be so weak in judgement, as to take every one to be Surety for me, that I may have: but I will be wary in both; and though the best of us all may have need one of another, so long as we live among men: yet this shall ever be my care and constant rule, Ile know the man well, ere I be his Surety: but I will know him better, ere he be mine: a Surety is in danger for what he is engaged; but he that procures him, knows no end of his own trouble. Ile rather lose a present benefit for want of a Surety, then to procure such a one, as may be to my greater damage: And if any man seek to procure me, I will not so overcharge myself for others, as to disquiet mine own mind. Ile be bound for my friend for what I have, but never for what I have not: for what I may conveniently spare out of mine estate, in case I am left to answer for him, but not for more, though I would not lose( willingly) ought for my good will: yet if I do, so I lose not mine own liberty, it shall the less grieve me.  
We are ever much delayed in our worldly affairs; but when death comes, that gives us all a present dispatch.  
As Gold is known by the touch, so are a mans friends: many are excellent friends before they be tried; for till then they seem to be gold, but upon the touch they prove but gilded iron.  
Multiplicity of words onely about words, is as it were much corn, but no bread; many grapes, but no wine; much stuff, but no clothing; many materials, but no building.  
To be observant and pleasing towards her Husband, richly graceth the Wife; and to be gentle and loving towards his Wife, well becometh the Husband: but nothing is so hateful as either of these, a stubborn she-fool, that will never yield to her head; and an imperious he-coxcomb, that will ever command his fellow. The Husbands will rule, and the Wives would rule, are the causes of misrule: but the Husband I-pray, and the Wives obey, keeps the House in good order.  
It is no contending against a multitude, be they never so mean: for many small threads twisted together, may attain to be stronger then the greatest Cable.  
This is the condition of the Fool and the Wise, the learned and the unlearned: they that have knowledge despise them that want it: and they that want knowledge, deride them that have it.  
A man that is truly sober in his diet, and gives nothing, is far more charitable then he that is intemperate, and gives much: For if we well consider it, God himself is the onely giver of our whole sustenance: and if every man take but what may suffice for himself, he cannot do otherwise, but leave enough also for others. Yea, God gives sufficient for all men in a plentiful manner: For rich men and governours in the first place, as his chiefest guests: for poor men and servants in the second place, as their attendants: rich men indeed may first take what is meet for themselves, yet they must leave unto poor men what is also also fit for them: For God allows to every one of his household his due portion of meat and drink, and all other things needful, and requires not of us to be so strict or austere to ourselves, as at all times to eat, drink, or take pa●t of other his blessings, onely to the satisfying of necessity: it is his glory that we use them to cheerfulness: but he cannot endure, that we abuse them to Gluttony, Drunkenness, or Luxury.  
When thou sittest down to eat or drink, wheresoever it be, whosoever invite thee, know that thou art a guest at Gods Table, whose wisdom provides neither below bounty, nor above sobriety: thou needest not there to spare, and yet thou must not waste: thou mayest be civilly merry, but not unmannerly rude: the provision is made for thee, as well as for others, and for others also, as well as for thee. Be not therefore a covetous pinch belly, who like the Dog in the Manger, will neither eat any thing himself, nor suffer others. Nor yet a riotous Gorbelly, who like the Dog out of the Manger, will eat and drink till he vomit, rather then another shall have any share with him: for they are extremes that dishonour God the great Master of the Feast, and will wrong both thyself, and others the guests: but if thou wilt be truly cheerful and sober, as thou oughtest, set thyself between them both. Be not so sparing in thy diet, as to starve thyself; nor yet so insatiable, as to starve others: he that refuseth his own meat, refuseth his own life: and he that takes more then his own, takes away the life of another.  
The Scarlet Gallant, that is temperate in his diet, is a less enemy to his country, then the Russet Clown, that is ever cramming, and pouring into his own guts: and though excess in apparel and diet be both blame-worthy, as being opposite to the rules of Piety, Sobriety, and Charity, yet he that offends in wearing over-costly and gorgeous raiment, doth nothing nere so much hurt in a Commonwealth, as he that eats and drinks more then sufficient: for albeit the proud man wears another mans garments instead of his own, yet he leaves his own for some other man: but the Glutton or Drunkard not onely eats and drinks his own share, but another mans also: for what in meats and drinks some men have more then enough, some others there are th●t have less then enough: and he that eats and drinks another mans sustenance, besides his own, doth no better then tear him in pieces with his teeth, and swallow him down by his throat.  
Where the Learned differ, how shall the Ignorant be instructed? and where Wise Men doubt, how shall the Unwise believe; it is written, God is mighty, marvelous are his, works, and past finding out: yet, though a wise man thinks to know it, yet shall he not be able to find it. It is written, God is sure, he giveth understanding to the simplo, and guideth us into all tru●h. It is written, God is gracious, he shineth in the heart, he giveth light to them that sit in darkness, and in the shadow of death, and openeth the door of faith unto them. Yea, it is written, that God the Father, Lord of Heaven and Earth, hath hide those things from the wise and prudent, which he hath revealed unto babes: for so( our Saviour saith) it seemed good in his sight. Yea, further, it is written that we have this treasure, namely the light of the knowledge of the glory of God, in the face of Jesus Christ, in earthen vessels, that the excellen●● of the power may b● of God, and not of us. So therefore, though the learned differ, the ignorant are taught the right: so therefore, though wise men remain doubtful, the simplo are made strong in Faith.  
Study to invent good things, labour in honest actions, strive to be virtuous, shun all idleness, vanity, and villainy, to thy utmost power: For Art begets Art, virtue begets virtue, and 'vice brings forth 'vice without ceasing; and the more thou increaseth in goodness, the more will be thy comfort, thy honour, thy happiness: but the more thou increasest in evil, the more will be thy sorrow, thy shane, thy wretchedness.  
As the natural body of man hath its several parts and members, and every of them their several office; so hath the politic Body of the Commonwealth: The Prince is the Head, and chief of that Body: his Subjects are the inferior members, th● store and provision of all things convenient, is the flesh that covers them: Education is t●e food wherewith it is fed: Industry the stomach that decocts the meat: mens Professions, Trades, and Callings are the blood and nourishment: and the common Coin is the veins, through which the blood is conveyed; and as in the natural body some bad and diseased member doth oft-time so stop, or otherwise so swell and exasperate t●e veins passing through it, that the blood becomes putrefied, the nourishment hindered, the stomach weakened, the food loathed, and the whole body grieved, and brought into diseases: so it also falleth out with the Body politic; for the diseased and corrupt conditions of some men are such, that by their not employment, or misimployment of their moneys, which in its true nature, is for the conveyance of mutual benefits from one man to another: Education is neglected, Industry grows could, and mens Professions, Trades, and Callings are so hindered and corrupted, that they become not onely unprofitable, but also very hurtful to the Commonwealth: sometimes through defect of convenient supply and provision, the body thereof falling into want and scarcity, as it were into a daily weakness and consumption: and at other times, through malignant humours of covetous, and other filthy desires, swelling into Pride, Luxury, cozenage, Rapine, Injustice, murder, and all manner of wickedness as so many sores, botches, and sharp ulcers.  
Every man and woman is a member of the Body politic of some Commonwealth; and every Commonwealth a member of the whole Body of the Earth, but Justice is the very soul, which being uncorrupted, doth by the power and faculties of wholesome and godly Laws, both firmly sustain, and prudently govern that great body in all the several parts and members of it.  
We are all as so many vessels, though of several contents, filled to the brim with virtue and 'vice, as with air and water: we swim in 'vice, as in the Sea, we are enclosed with virtue, as with the Air: and these our vessels, or rather we thei● vessels( which in our first Parents were tight, and filled with all virtuous perfections) by the hurt and bruise we received in their fall, occasioned through their own weakness, and the subtlety of the malicious Serpent, do ever since continually leak in all parts: Hence Satan by his temptations draws us downward to all manner of wickedness; and as 'vice enters in, so virtue flies out; and soon should we sink to the bottom, but that God by his grace lifts us upwards from sin to sanctity, thereby 'vice runs out, and virtue enters in, the more there is of the one, the less always there is of the other: for as earthly and corporal vessels admit of no vacui●y, so also do the spiritual vessels of our souls: and there is not any man in this life so wicked, in whom, through the raising motions of the good Spirit of God, there is not something of good: nor any so good, in whom, through the down-pulling motions of the evil spirit of the Devil, there is not something of evil. For where there is a fullness of evil, it sinketh down to the bottonles pit of Hell; where a fullness of good, it raiseth up to the highest Heaven: Hence the most wicked man may not despair, nor the most upright man presume of salvation to the very last end, but must labour for the same without ceasing, in all fear and trembling. For be he a vessel so full of wickedness, that he be ready to sink, yet God can raise him up, out of the sea of 'vice, even unto Heaven itself, the very height of purity: or be he a vessel so full of goodness, that he seem but to touch the top of the water of iniquity, yet if God leaves him, all goodness leaves him, and he instantly sinks down, even into Hell, the very depth of pravity. O Lord God Almighty, I aclowledge mine own wretchedness, I am even full of sin and wickedness; and did not thy gracious hand hold me up, I also immediately sink down into that pit of perdition, where there is no redemption. O Father of mercies, and God of all comfort, assist me still by the grace of thy holy Spirit, and by the power of the merits of thy dear Son, and my Saviour Christ Jesus in his sufferings and death here upon earth, raise me up( I beseech thee) in thy due time from this gross, and brackish sea of filthiness, unto that pure Heaven of glory and happiness prepared by thee, for all thine elect people before the beginning of times. Amen, Lord Jesus, Amen. Amen.  
Not the Wisdom of the Wise, nor the Strength of the Mighty can find out the works of the Lord: But God sets them forth, by whom onely he will, that he, and not man may ever have the glory.  
Pride and Covetousness are the worlds Cart-Horses, Pride is the Fore-horse, and covetousness is the Fill-horse: Pride carries his head aloft, and wears a gaudy Feather in it: Covetousness hangs down his head, and bears up a filthy Dung Cart with his shoulders, and both of them so embroil to draw the muck of this world, that they tyre themselves at length out of their skins, and leave their carcases even a prey to the greedy ●… ound.  
He that will be a true proficient in the way of Godliness, must not onely have the eyes of Knowledge to guide him, but also the feet of Devotion to carry him forward. For Knowledge and Devotion being together, are ever perfect; but being apart, are never but defective: Knowledge without Devotion, is like a seeing Cripple, that beholds his way, but cannot stir: and Devotion without Knowledge, is as a walking Blinde-man, that goes on, but he knows not whither: but Knowledge and Devotion together, is as a man that both perfectly sees the way that he goes, and readily goes the way that he sees.  
We are here in this life in a continual Warfare, and did not God himself stand fast for us: our case were most desperate. Satan is an open professed enemy never ceasing to invade us: the World a false friend, taking part with him against us: and the Flesh a traitorous servant, ready to deliver us up unto him. But God being on our side, who ca●… stand against us: the flesh is readily brought unto true obedience to us, the world to undoubted amity with us, and though Satan continue still our enemy, because he is also Gods enemy; yet have we so strong a tower of defence, even the Lord Christ Jesus, that Satan by his subtle trains, and wicked practices, shall never be able so to prevail against us; but that in the great day of battle we shall most assuredly by Gods all powerful, and all gracious assistance to his own eternal glory, and our everlasting peace and happiness, give an utter overthrow to all his designs and forces whatsoever, which God of his infinite mercy, for his onely sons sake, and our alone Saviour grant unto us. Amen. Amen.  
We may not expect to thrive in spiritual, or temporal things, unless we both pray to God to give them, and endeavour ourselves also by our own labour to obtain them: For as zealous Prayer is an earnest begging of God to bestow his blessings on us; so honest Labour is the door, by which we receive them at his hands: he that prays much, but labours not, is as a Beggar that begs earnestly, but so far from the door, that he is quiter out of hearing: and he that labours much, and prays not, is as a Beggar that stands at the door, and says nothing; neither of them are heard, neither of them are regarded: but he that both prays, and labours also, is as a Beggar that begs at the door with so loud a voice, that the master of the household hearing his cry, hath compassion on him, sends out unto him, and bestows on him a large and liberal alms to relieve him. O Lord God Almighty, thou art the sole Master of the great household of the whole world, and I am a poor and miserable Beggar, one of thine own Alms-men, that have continually need of thy feeding, that have continual need of thy clothing. Suffer me not therefore, I beseech thee, whilst I am here in this life, either so to pray, as to neglect my labour, or so to labour, as to neglect my prayer, lest praying, and not labouring, or labouring, and not praying, I be altogether neglected of thee, and so neither of them at all avail me: but teach me, O my God, so to pray unto thee, and so to labour for myself to obtain thy blessings, that thou hearing my complaint, mayest graciously answer my wants, whereby my poor soul and body, that ever stand in need of thy help, may at the last, O Father, through thy abundant mercy and goodness be fully satisfied and refreshed, with the comfortable Alms of thy Princely bounty bestowed upon me, that so, O Lord, I may not die, but may live and praise thy name now and evermore, Amen, Lord Jesus, Amen, Amen.  
As the stomach is to the Body, so is the Memory to the Soul: by the Stomacks holding, and good digesting of wholesome food, the Body grows up, otherwise it pines away, or becomes diseased; by the Memories retaining and well applying of good precepts, the Soul thrives, otherwise it starves or becomes corrupted. By unwholesome food taken into the stomach, the whole Body is poisoned; by unwholesome knowledge received into the Memory, the whole Soul is defiled. A strong Memory is like unto a strong stomach, and a weak Memory like unto a weak stomach; the best way to strengthen both, is to work it by degrees: a weak stomach must have light meats, and light meals; and a weak Memory must be exercised with easy matters, and those, but few at once, great meals, and strong meats, do soon overcome a weak stomach, that all comes up again; and many things at once, or a few that are difficult, do soon confounded a weak Memory, that all is forgotten; but as the stomach becomes more strong, it will also be more apt, to take in, and more able to hold and digest, both greater meals and stronger meats; and as the Memory also waxeth more strong, it will likewise be more apt to receive, and more able to retain and apply, both larger lessons and deeper knowledge. To feed therefore the Memory, that it may grow in strength more and more: First of all, it behoveth to commit unto it easy matters, and those but a few( as a little quantity of milk unto a Babes stomach) those things being firmly retained, then to exercise it with larger lessons or deeper matters;( as great meals or strong meat unto a mans stomach) so shall the Soul thrive by the Memories perfect retaining, and well applying of things learned, even as the Body grows up by the Stomacks holding, and good digesting of food received: onely herein the Memory and the stomach differ, the Memory in content doth exceed the stomach, as far as the Soul doth in limitation exceed the Body: a small place contains the Body, and the stomach contains but a small measure; whereas the Soul is not limited, within the compass of the whole world; nor is the Memory filled with the worlds whole knowledge; the Souls bounds are onely there set up, and the Memory's content is onely there measured where is Infiniteness itself, beyond all bound, where is Immensity itself, beyond all measure.  
To hear a mans wisdom is good, but to see a mans wisdom is better; he that speaks well may be said to be a good Painter, but he that performs well, may be termed the good Builder; for good sayings and good precepts, are but as fair pictures of more fair buildings: but good actions and good examples, are as true real buildings themselves. He therefore that discourses of virtue, draws onely the model of the house, but he that puts it in practise, sets up the house itself; and he that hears such discourse, onely sees a picture, but he that knows of the performance, beholds a building.  
An honest man is wise enough to speak truth, but not cunning enough to dissemble; and wise enough to deal rightly, but not cunning enough to deceive; the bad man shall overcome by the judgement of the world, but the good man shall be justified in the sight of God.  
He that will be servant to other mens affections, must himself be master of his own passions, else ill shall he please other men being many, that knows not to rule himself, but one.  
Desire not to hear all that is spoken, nor to see all that is done, but with diligence and honesty apply thyself to thine own business, and seek not after other mens: yet if thou meet with any thing by the way worthy of remembrance forget it not; but withal have a care, that thou beest ever also mindful to make a right use of thy knowledge.  
There is no sort of men in the world, whom I honour more, and dare trust less then Divines and Physicians: their charge and care is of great weight, the former for the soul, the latter for the body: and therefore they are to be honoured before all men; but their opinions are so different in the rules of Faith and Health, that of all others they are most dangerous to be trusted: by trusting the Physician the body may be quiter overthrown; and by trusting the Divine, both soul and body may perpetually be cast away; w●●ch that we may prevent, God give us understanding to know our own estates; God give us ability to order our own lives; and God give us grace to save the whole man, through Jesus Christ our Lord and onely Saviour blessed for evermore. Amen, Amen.  
If a rich man be a good man, I hohour him, because God hath honoured him, and he honours God: but if an evil man, I regard him not, because he dishonours God that hath honoured him.  
Direct thy Son in a Trade, which he may be able to manage: It is better that his Stock be above his profession, then his Profession above his Stock: by the former he may gain, and go on with delight; by the latter he may tyre out himself, but shall hardly increase.  
It is better to have money without gay clothes, then gay clothes without money: gay clothes without money has but small credit; but money without gay clothe commands much.  
Let thine Apparel be agreeable to thine estate, not rich above it, nor yet poor below it: good clothes will gain thee some respect from them that know thee not; but over good will procure thee disdain from them that know thee; and on the contrary, fitting garments, though mean, will cause thee more to be esteemed with thine acquaintance; but over mean, the more to be contemned amongst strangers.  
When I behold the works of God, I admire him, the most wonderful, the creator of them; but when I see the works of man, I admire God( as I may say) even beyond admiration, in that he hath made such an excellent Creature, that in some sort is another creator, though not of life and nature, which is the sole work of the supreme creator. God himself; yet in Art and imitation, which is the proper work of man, for which he may truly be called a Subcreatour.  
Art thou of high calling? Lift up thyself to God by thankfulness, and cast down thyself to man by humbleness; be not puffed up with pride, either to glory in thyself, or to despise another, though his calling be the meanest, and he therefore thy inferior by many degrees: for the greatest of earthly Princes stands in need of the help even of a bruit Beast that is far below him, much more of a poor man, who in respect of creation, is wholly his equal.  
The Merchant is the man, but Money is the Merchant: small skill with store of money brings in profit apace; whereas much skill with little stock, but seldom thrives.  
Hath God given thee good parts? set them forth to his glory, thine own benefit, and others good. Bold Ignorance( though undeservedly) gains more then bashful Knowledge: be not impudent to profess skill which thou hast not, lest thou offend God, wrong others, and shane thy sel●: be not timorous to put in practise that skill which thou hast, lest by keeping back Gods gift, thou dishonour him, hinder others, and thyself also.  
It is Gods will by strong Medicines to cure the body of strong diseases; so by grievous punishments to cure the soul of grievous sins.  
He that will show himself a good Physician, must as well warily consider the condition of mens bodies, as their diseases: and carefully observe as well the nature of the times as their bodies: and therefore he ought ever to be ready both speedily to find out, and wisely to apply another way of cure for the same disease, in every other man: yea, and for the same disease in the same man at every other time: because every man has a body in something differing from every other mans body, and every other time in something differs, one and the self same body.  
If thou beest addicted unto Drunkenness, thou puttest thyself into the way of many mischiefs; thy person thou shamest, through the ugliness of thy sin; thy body thou surfeitest, through thy excess in drinking: and if these thou escape, as hardly thou canst, yet thy blood thou enflamest, which provokes thee to lust, thy lust brings thee to the harlot, the harlot to uncleanness, thy uncleanness to loathsome disease, thy disease to the torture of sharp and grievous medicine, and which is yet worse, unless God the all-perfect Physician of the whole man do in his gracious mercy afford his saving health unto thee: thou bringest thyself thereby to the greatest mischief of all mischiefs, even thy soul and body to the sufferings of the most insufferable terror, pain and misery never to be ended, never to be relieved.  
Keep thyself out of the hands of the Physician to thy utmost power: yet if necessity require, neglect him not, lest in so doing thou neglect thy life: and yet again have a care of thy choice, lest through thine own rashness thou hasten thy death: the learned and judicious Physician is a means to preserve life, but the unlearned and injudicious is a means to bring on death: the former will be careful to order thee with judgement, the latter will destroy thee through his ignorant presumption: the well studied Physician doth seldom err, but the overforward practiser is a ready murderer.  
Heat and could are the two hands of nature; Purity and Density the materials of her work: times shorter and longer are the necessary spaces, wherein to perform it: and the greater and the lesser heats and colds are the more sudden and forcible; and the more slow and weak stroke, or workings of natures hands, according to the condition of the materials to be wrought on, and the things and forms to be wrought of them.  
He that eats and drinks less then enough, makes of his stomach a lazy servant, unapt for his work: he that eats and drinks more then enough, tires out his servant with too much work: but he that eats and drinks what is fit and needful, keeps a good servant that perfoms his work: for nature is a servant that both cleaneth the house, anddresseth the meat; doth she want employment? she waxeth dull, and forgets her office: Is she too much oppressed? the meat is ill cook't, and the house becomes sluttish: hath she such a proportion of employment, as agrees with her strength, the diet is well ordered, and the house kept sweet and clean.  
I take much pleasure in beholding the works of nature, in that they are the most excellent, truly perfect, and immediate works of God the great Creator of all things: and I also delight in the seemly works of art, that are either fit for use, or may serve for ornament, in that they are the works of God by man, even man on earth his chiefest Creature, whom he of his especial grace hath made a Subcreator under him, to conceive and finish other forms out of natures materials.  
The life of every man here upon earth is but his day, live he never so long: his Birth is his Morning, his middle Age his Noon, and his last Age his Evening; his Sickness is but his weariness after his travail; his leaving of his worldly estate, but the putting off of his clothes; his departure out of this life, but the closing of his eyes; his death but his sleep; and his grave but his bed of rest: and though we all go not to bed together, but some at one hour, and some at another, yet the next morning when the Sun shall return, and the great Master of the Family shall once call, we must all rise together; yea, even all at an instant. Then must we give unto him an account of our day past; then shall the godly for a gracious reward enter into an everlasting day of rest with fullness of joy, glory, and endless felicity: and then shall the ungodly for a just punishment enter into a perpetual night of unquietness, full of horror, shane, and endless misery. Now that we may enjoy the former, and so be sure to avoid the latter, God of his infinite mercy, by the grace of his holy Spirit work in our hearts an unfeigned detestation of all our sins with a true sorrow and repentance for them, and a lively faith in Christ Jesus, by the merits of his death and sufferings; to receive a free and absolute forgiveness of them. Amen Lord Jesus. Amen.  
The more I see of Gods Creatures, the more I admire that God the creator, but less comprehend the essence of his God-head.  
Let no man despair for want of means to supply his necessity, but let him do his endeavour in an honest way, put his trust in God, and serve God, and God will surely provide for him. The children of poor men, if the children of God, have a Father rich above all to supply them, God hath a portion sufficient for them.  
Does the Plague increase? our danger is not the more, nor our safety the less: does the Plague decrease? our safety is not the more, nor our danger the less. God strikes whom he pleaseth, and spares the rest, God spares whom he pleaseth; and strikes the rest: do thousands fall? I may be safe: be others all safe? I alone may fall. Man troubles himself to shut man in for fear of infection; but who can shut God in? or who can shut God out? It is onely he( O man) that smites thee: and is there ought can rule his actions? The skilled Physician cannot save himself, when others without physics help are safe: mens persons God no whit regardeth, he visits the rich as well as the poor: he visits the noble as well as the ignoble; he visits the old as well as the young; all times and seasons are to him alike, heat, could drought, rain: the Winter, Summer, Spring, and Autumn. Sometimes the Plague in summer is at the height: at other times in winter it is as much: the like sometimes in Autumn: at other times in the Spring. Sometimes the number of the dead abates in fair dry weather, riseth in the wet: at other times in wet it falls, and riseth in the dry. In hot and could we see the like: here the disease sweeps onely youth away, the aged escape; here onely aged, not one youth it takes; of many in this house it taks but one, that we may see Gods power of saving; in that house all it takes, and leaves not one, that we may likewise see his power of slaying: no place whatsoever can withstand his force; his rod is felt in the open ●air, as well as in the closest dwelling: his rod is felt in the Princes Palace, as well as in the poor mans Cottage. Stay in the City, God is there; fly into the country, God is there; be upon land, be upon water, be within doors, be without doors, be where thou wilt, yet God can reach thee; he puzzles thy thoughts, he thwarts thy ways; thy strength( poor man) is all but weakness, and all thy wisdom is but folly. O then admire the great Gods doings, trust in his mercies, yet not tempt him, fear his judgements; fear thou his judgements, yet be not faithless: trust in his mercies. Is a place visited, shun it not, if there be thy calling; for God can protect thee, God can reward thee. Hast thou no such warrant? come not there; for God can destroy thee, God can punish thee; his arm is strong to cherish thy faith, his arm is strong to crush thy presumption.  
Who can defend from him that is above? Who can prevent the works of the Almighty? Who can withstand the will of God? Will he preserve us, what Fort more sure? Is death his appointment? Who can avoid it, when man through sin draws down Gods vengeance? Sorrow for sin, true repentance, and earnest prayer, are the onely means to procure Gods mercies, are the onely means to remove Gods judgements.  
Death is certain, though the time be uncertain; if it comes not now, yet it comes at last: though we chance to escape disease and misfortune, age notwithstanding in its due time will be sure to surprise us.  
God works with means, and God works without means, by nature, and against nature, to show that man should use the means, and yet he must ever rely upon God, to show that man should rely upon God, and yet he must ever use the means.  
The good man sins as well as the bad, yet herein they differ: the good man sins, and is sore grieved, yet still he hopeth: the bad man sins, and yet rejoiceth, if not, he despaireth: the former offendeth through his own weakness, the rebellious flesh overcoming the spirit: the latter offends through his own wilfulness, the wicked spirit misleading the flesh: the first hath a will to do good, yet he often erreth: the last hath a will bent wholly to evil, so he never but erreth.  
physic is the bosom that cleaneth the house, but Nature is the housewife that does the work: a sor●y bosom will serve a good housewife, and a small means a strong Nature: but a sorry housewife must have a good bosom, and a weak Nature a powerful Medicine.  
Life is the way to Death here, and Death is the way to Life hereafter.  
Our Bodies are like Houses ever decaying, ever repairing, and do all what we can, they will at last to the ground.  
Gather wealth, climb to honour, live at ease, take thy pleasure, use all means that may be thought of, thou canst not keep thy life from fading, thou canst not keep death from invading: stay within doors, death comes to thee: be without doors, there it meets thee: art thou standing, death stands nigh thee: art thou running, death runs by thee.  
Trouble not thyself to gain unquietness: seek not with greediness a vaste estate, but having enough be contented: what needs any more? the competent estate is of all others the most comfortable, the least careful, too high to be trod on, and too low to be shouldered is growth sufficient; yea, it is the best height.  
A shepherd will defend his Sheep from the Wolf: but when the Lion comes, he leaves the Flock to save himself.  
Every good work, and every good word proceeds from God the universal goodness: no man can speak any good with his tongue; no man can do any good with his hands, which God hath not first infused into the heart, which God hath not first by his Spirit directed. Evil I speak, and evil I do through mine own corruption; evil I speak, and evil I do through the worlds provocation; evil I speak, and evil I do through the devils temptation: but if good I speak, if good I do, it is by Gods motion, it is by Gods direction. O Lord I am sinful, let thy mercy▪ forgive me. O Lord I am weak, let thy power support me. O Lord I am foolish, let thy wisdom instruct me.  
The poor mans labour should be the rich mans usury; and the rich mans employment the poor mans living: if the Law will not suffer the poor to beg, the rich should be ordered to make them allowance sitting to live by: if the Law will not suffer the poor to be Inmates, the rich should be ordered to build them houses, that their means may attain to; when rich men build for their own pleasure, they should also build for poor mens necessities; great and small houses should be mixed together, that rich and poor may dwell together, the better to supply and help one another: for as the poor ca●not live without the rich, so the rich cannot live without the poor. God maketh both, for both are needful; the poor are the labourers to do the work; the rich the Work-masters to set them to it: and if poor men labour, and do rich mens work, rich men in justice should allow them a living: they are not to work and starve; for their labour rich men in justice should allow them a dwelling; they are men like others, and have Gods image, they may not be exposed unto the open air.  
It is certainly true, there is but one God; so there can be no more then one true Faith concerning God: That Religion should differ is therefore unfitting, if it might be otherwise; yet if difference were not, there would scarce be Religion; for such is the froward disposition of man, that if none did oppose, he would scarce continue to agree with himself; and if controversy ended, and ceased to be hot, zeal also would end, and soon wax could: for a mans dislike to a contrary opinion doth more confirm him, to like of his own, then all mens judgements and opinions whatsoever with him agreeing.  
He that judgeth of a mans weakness by the stillness of his lips, or of a mans ability by the noise of his tongue in any act to be done, save onely of speech, may judge amiss; for many a man that can speak but little can perform much; and many a man that can prattle much, can perform but little.  
As a fair Porch to a sluttish House; so is a comely Person with base conditions.  
He that wrongeth another, wounds his own soul; but he that doth right, God will reward him.  
He that takes from the needy shall receive a curse; but he that giveth to the poor shall gain a blessing.  
This is a custom, none more general, all men are forward to condem● one another, but no man takes care to amend himself.  
Fret not thyself at Women, Fools or Children; for in so doing, tho●… wilt show thyself to be one of them.  
There is a foolish generation that desire praise, yet want desert: and there are wise people that deserve much, yet seek not commendation.  
Every Fool thinks he hath wit, and grows proud; but a wise man doubts of his own wisdom, and is truly humble.  
Answerable to thy trimming let thy house be suited, with a decent family, competent diet, and sitting entertainment: if a table be wanting to thine own bravery, thou makest but a show of what thou art not; thou seemest a man, yea, a man to be honoured; thou art but a Puppet, a fool to be laughed at.  
Wealth and Health do well together, the one provides meat, the other a stomach; as good no meat, as no stomach to eat it; and as good no stomach, as no meat to feed it.  
He that begins proudly shall end poorly; but he that is humble and diligent in his calling obtains a blessing.  
Early rising is good and profitable, it not onely preserves, but increaseth the estate, both of inward knowledge, and outward riches: a man gets neither wealth, wisdom, nor worship by lying a bed; but early rising affords them all.  
To the rich there is a continual plenty, and to the poor a continual dearth; nothing is dear to those that have money enough; and nothing is cheap to them that want it.  
The world is full of misery, and is likely so to continue; those that can help, will not for want of a heart, those that would help, cannot for want of ability.  
To a quiet mind, and gentle disposition troubles are easy; but to a froward heart, and perverse condition all thing●… are troublesone.  
He that hath a Stock, but no Trade to employ it, hath a left hand to hold with, no right hand to work with: his Stock will waste: he that hath a Trade, but no Stock to manage it, hath a right hand to work with, no left hand to hold with; his Trade may fail him: but he that hath a Trade and a Stock together, hath both hands perfect; he is able to work, and hold his materials; he may manage his Trade, and employ his Stock to a good advantage: he that with a Trade and a Stock cannot thrive, has a bad wit, or a grievous bad fortune.  
Nothing that may be learned of Law, physic, or Divinity, should be kept from any man willing to know it: but as it is meet that those Sciences be the more particular studies and professions of some for the common good, so it behoveth, that generally they be known, and exercised by all, in what conveniently they may, for their own private necessities. Every man should be a Lawyer for the peace of his life, and safety of his estate: every man should be a Physician for the government of his body, and ordering of his health: and every man should be a Divine, for the behaviour of himself, and care of his future being.  
Young mens wits are very quick, but they want seasoning: old mens wits are somewhat slow, but they are well tempered.  
Great Towns, Cities, and other Fairs, and Markets are of so much necessary use for the Commonwealth, that they cannot well be wanting: the country( indeed) provides for all; but those a●● the places that readily make a distribution to every one.  
The duty of rich men is to relieve the poor: but the world( alas) is all over a tyranny of the rich oppressing the poor; they will be sure to provide the best for themselves, but the poor shall pay for it to their utmost abilits.  
Much knwledge makes not a fool wise; much strength makes not a Coward valiant; much wealth contents not a covetous man; nor great poverty humbles a proud man: But a fool will be a fool, had he knowledge like Solomon: a coward will be a coward, were he as strong as samson: a covetous man will be covetous, had he wealth like Cressus: and a proud man will be proud, were he as poor as Job.  
Not a Beaver on thy pate, nor a Sword by thy side, nor Roses on thy shoes, nor a Cloak to thy heels, nor a Coat to thy hips, nor any other time-fashioned dressing will make thee one jot the better man; these indeed will show thee more apparently proud, but godly behaviour, sober living, virtuous actions, these are things that set forth thy goodness: these are the things that make thee more worthy.  
Train not up thy child in the footsteps of pride, lest thou utterly spoil him: if thou makest him rich, he will soon be proud, but hardly good: if thou makest him proud, he will soon be bad, but hardly rich.  
So to thy friends, see thou give entertainment, that thou weary not them, nor tyre out thyself: have them oft at thy table with a dish or two for comfort and delight, but never provide such excess of fare, as to make it a business.  
It is not good to spend all whilst we are alive, lest so doing we want wher● we are dead: he that hath childre●, must not onely care for his own livelihood and theirs, whilst he is here, but for their livelihood also after his death.  
Do good to glory, and glory to do good: but prefer the latter before the former, as the purest Gold before the basest mettal: he that doth the first, may pleasure others, shall not profit himself: but he that doth the last is a friend of God, and hath God his friend, who will surely reward him.  
Drunkenness and Covetousness are much alike, the more men drink, the more is their thirst: the more men gain, the less they are satisfied; when once they have too much, they never have enough.  
We all have faults, but we know not how to mend them; and the most men want wit, to do as they should do; but every man has too much to be advised.  
Though a fool be even empty, and know but little, yet he is ever proud, and scorns to be taught.  
Is a Turk of a sober and charitable disposition? I honour the man, but I like not his Religion: is a Christian uncharitable, or his life uncivil? I honour his Religion, but I like not the man; the former doth appear as a man of great worth in beggarly clothing: the latter as a person of base condition in prince-like apparel.  
He that says but little, pays it with thinking, and thinks what he lists without controlment: but he that says much, says oft-times too much, and smarts for his labour: he that has his brains in his tongue is the louder man: but he that has his tongue in his brains, is the wiser man.  
Let thy speech be ever with moderation, let it not be much, but enough to the purpose: a word spoken in due season, is like unto seed sown in due season, both may be fruitful: but impertinent babbling neither becometh the speaker, nor profits the hearer: much talk in a man is no proof of his wisdom, it rather discovers his folly and weakness; a wise mans thoughts go before his words, but a fools mouth is ever running; a fool throws about his words without care, but a wise man considers before he speaketh.  
Sorrow doth teach a man of understanding; but mirth destroyeth the soul of the simplo.  
The afflictions of the godly make for their good; but the pleasures of the ungodly are as so many snares for their own souls.  
We are all poor Chickens ever scambling, and scrambling for the things of this life, till at last comes the Kite and sweeps us away: we are all silly worms, ever creeping about, and sucking these earthly vanities, till at last deaths foot treads us fast to the ground.  
Is thy debtor in prison scarce able to live? Why dost thou detain him? How is he able to give satisfaction? If not in compassion to him for his wants,( which well should be thought of) yet at leastwise discharge him in point of discretion for thine own advantage. Be not cruel to him, be not across to thyself: if he have but his liberty, hope will secure that in time he will pay:( yet rather forgive him) If he still be shut up, what can be expected from him that has nothing, and nothing can come by.  
Pride feels neither heat nor could, but the body is the worse for it, and the soul is not the better.  
The thirst of a Drunkard, the appetite of a Glutton, and the lust of a wanton, are easily satisfied; but their greedy desires are soon renewed, their wills and affections remain unsatiable.  
He that undertakes to hug with a Bear, had need to be a strong man; and he that undertakes to make a fool wise, had need to be wiser then ever was Solomon.  
We all of us do fear to die an ill death, but few( alas) do care to live a a good life.  
It is very necessary that there should be darkness as well as light, that there should be ignorance as well as knowledge: If there were no folly, how could wisdom be seen, if there were no error, truth were not so glorious.  
All things by their contraries are best discerned; the benefit of light is best known by darkness; the benefit of health is best known by sickness; the benefit of plenty is best known by want; he that hath seen no folly, cannot be wise; and he that never knew the baseness of of 'vice, cannot truly conceive of the noble worth and excellency of virtue.  
A Giants coat becomes not a Dwarf, nor a spacious dwelling a small Family.  
Curious Gardens are unfit for Swine, so is great Wealth for a fools possession.  
A rich trapping is not meet for a Pack-horse, neither costly raiment for mean people.  
Content is worth a million, he that has content has enough; he that has more then enough, is still in want.  
A comely Woman, though she please the flesh, if she be not good, she will vex the spirit.  
A Husband and Wife should be both Yoke-Fellows; where the Husband draws one way, and the Wife another, they will soon draw all in pieces.  
Keep company with the best, yet refuse not the worst: a pearl sometimes is found in a dunghill.  
Industry, Patience, and Perseverance overcome many difficulties.  
Wouldest thou pass through this life with the least auxiety? Be rather a servant, where thou mayest be provided for, then a Master of others: when thy means will not bear it, the first, though a bond-man, is free from care; the last, though a free-man, is bound to trouble.  
Let Religion be thy food, as well as thy clothing, else warming thy body, thou wilt starve thy soul, he is not holy that wears it in obedience to man, but he that feeds on it in faith to God.  
Though Justice be pictured without eyes, as seeing none, yet she is ever supposed to have large ears, to hear all: for such is her office, she must judge the party by hearing the cause, not judge the cause by seeing the party; she must know no mans person, all; but the cause is to be unknown to upright Justice.  
A little is enough to a well tempered mind, but to thoughts immoderate even all is too little: these yet would have more, had they many miles; the former desires but a few acres: a whole world contents not Alexander, a sorry tub sufficeth Diogenes.  
He that possesseth a competent estate, is neither a drudge of the kitchen, nor a Lord of the Parlour, but one that may freely sit down in the Hall; for whom the latter takes care, and the former labours, whilst he himself is at peace, and quiet without either much care, or much trouble.  
Rich Honesty set in honest riches, is a Jewel worth a Kingdom; and he that wears it, deserves a Kingdom.  
A poor man sometimes attains to be rich; but he finds he possesses gray hairs with his riches.  
The inside of the purse is better then the outside of the person; he that hath the inside may soon have the outside; but he that hath the outside cannot always have the inside.  
Not saying, but doing is the proof of a man; good words( indeed) do show what we should be, but our deeds do ever show what we are.  
If a Preacher live not according to his Doctrine, he mars as fast as he makes, and throws down as fast as he sets up; he that preaches well, and does ill, what he piles with the tongs, spreads abroad with the fork; what he kindles with the bellows, doth quench with the bowl; what he builds with his hands, bushes down with his feet.  
Art thou before others in place or riches, it is a foul shane to thee, if thou goest not also before them in goodness.  
Let thy carriage be so tempered, that it may please others, and not displease thyself; let it be with gentleness not without austerity; let it be with austerity not without gentleness: the mixture of both will keep thee upright, either of them apart will unequally poise thee; he that is too rigid may live by himself, none will regard him; and he that is too easy, may have company enough, but shall soon be abused.  
Hast thou better gifts then another man? despise not him therefore, but give God thanks, whose creatures we are all: God might( had he pleased) have given to him, and not unto thee; yea, and yet( if he please) he may take from thee, and give unto him.  
Poverty is a chain that keeps back desert, but riches is a key that readily opens to every preferment.  
He that speaks much is not more wise, but he that speaks enough to the purpose.  
We all see our own vanities, and we all sometimes do sharply reprove them, and yet notwithstanding all this, we are wanting of power to wean ourselves from them.  
Know a wise man by his deeds, mens words oft-times are not their own.  
He is not onely cruel that takes away life; but he also that unjustly takes away that which should maintain life.  
experimental Wit is the best Wit, but it costs dear.  
Have we all things at will? we wax proud, and forget God; have we nothing to content us? we become desperate, and forsake ourselves; God leaves us to want, that we may see our own weakness, and look up to heaven; God gives us supply, that we may see his greatness, that we may see his goodness, and not fall down to hell.  
Prosperity lays open the nature of affection, adversity conceals it; adversity sets forth the measure of patience, 'tis not known in prosperity.  
fullness makes us dull and lazy, need ever sharpens the wit, and sets us all to work.  
Seldom times is a man complete in judgement, will, and memory, but in some, or all, is lame or wanting: if his judgement be good, his will is bad, or else his memory, if not both: if his memory be good, his judgement ●s bad, or else his will, it may be both: if his will be good, his memory is bad, or else his judgement, perhaps both: yea, most men want the good in all; but he that possesseth a sound judgement, a strong memory, and a will that is good; he indeed( if such can be found) is the very man of men.  
Learning is not good, nor bad in itself, but a thing indifferent; it enables a good man in that which is good; it strengtheners a bad man in that which is evil: I could wish to be learned and good together, that I might be great in knowledge, and rich in goodness: but wanting ability to be both, I had rather be good, and not learned, then learned, and not good. A good man without learning is heavens gem, though impoverished: and a wicked man with much learning is but hells trash with a beautified outside: a rough Diamond is of more price then a smooth counterfeit: and though a good man learned be the best of men, yet an unlearned Saint is far better then a learned Devil.  
A riotous master is not to be pitied, for he pities not himself: and a poor wretched saver deserves not love, for he bears not love either to God or man.  
The rich Miser is a most miserable poor man, as good no meat, as no stomach to eat it: and as good no wealth, as no heart to use it.  
There is no continual abode in this world, but an end is set to all our beings: there is a birth, a growth, a maturity, a decay, a death to every creature.  
There is both humble riches and proud poverty: much riches makes not some men proud, nor doth great poverty humble others.  
Despise not the dirt, from thence we receive both food and raiment: nor the Plough nor the Cart, by them are maintained the Crown and the Chariot, dutty muck yields dainty morsels, but too much cleanness brings forth leanness.  
As a penny saved is better then a penny ill spent; so a penny spent is better then a penny ill saved; a penny saved is a penny got, but a penny ill saved is a pound lost; and a penny spent is a penny lost; but a penny well spent is a pound gotten.  
Wouldest thou live in health, and preserve thy strength, and thy abilities of nature: let natures need provoke thee, do not thou provoke nature.  
He that will have a wholesome house, must keep his door, his porch, and his entry clean; his kitchen, his closets, and his other rooms clean; his sink, his gutters, and his yard clean; and he that would have a healthful body, must keep the like parts of his body clean.  
To be ashamed of sin, is to cover a mans leprosy; but to boast of sin, is to be proud of scabs: the man that falls down, and repenteth him of his sin, earth pities, heaven forgives, hell has no hope of: but the man that stands up, and glories in his wickedness, the earth is ashamed of, heaven despises, hell gapes for.  
'Tis base to sin, worse to delight in it, but to boast of sin, or to glory in it, is of all things the most filthy, and odious in the sight of God and man. Our first Parents Adam and Eve sinned; but as they hide their nakedness with fig-leaves, for they covered their sin with shane, therefore the Lord spared their lives, although he punished them for their sin. But the Sodomites sinned, and gloried in their wickedness, theref●●● the Lord had no compassion on them, but utterly destroyed both them and their Cities with Fire and Brimstone.  
Is a sinner truly humbled and grieved for his sin? Be not thou exalted to grieve him with reproach. For whatsoever thou art, know this, there is but one God, one Judge, one Saviour, both of him and thee.  
Take heed to thyself, be not more cunning then righteous, for be thou well assured God liveth, and he is truly righteous; and though men are not able to find thee out, because thou art wary, yet God seeth thee more apparently then thou canst any ways hid thyself obscurely.  
He that has learned all things, wanting humility, has much knowledge to little good purpose: To be proudly learned, is to be devilish subtle; but to be humbly learned, is to be heavenly wise.  
He that will do no courtesy, is unfriendly, but he that does all whatsoever is required, is more friendly to others, then wise to himself.  
He that is over frugal, shall ever be poor; and he that is over liberal, shall never be rich: but he that is frugal● liberal, and liberally frugal, though he distribute much, shall want nothing.  
He is a loving father, not a wise man, that cares not though he damn himself to hell, so he makes his children to be great on earth.  
A little Wealth honestly gotten will be lasting to thee and thine:( Gods blessing goes with it) but 
 
What a Father hath got by knavery,  
The child full soon doth spend in bravery.   
A good man has a moderate care to provide for his children, but he is a fool that tires out his feet to set his son on horse-back.  
To give away all is madness, to part with nothing is unkindeness; he that doth the former is his own foe, he that doth the latter is no mans friend.  
Some men so greedily hunt after gain, toiling in the day, dreaming in the night, caring in both, as if they were born for no other end, but to moil like slaves, and heap up riches: and some are of gain so exceeding careless, eating and drinking, loitering and lazing, sporting and playing, as if the end of their being were to live at ease, and take their pleasure. A moderate care is good and commendable; immoderate care, and careless security are neither of them good. He that cares with discretion shall have profit with pleasure, and pleasure with profit; he that cares too much shall have pain and sorrow, but no comfort of his labours; and he that cares too little, may have pleasure for a time; but before he is ware shall have nothing to comfort him.  
To confess our sins to Almighty God is to open our wounds, that the Physician may cure them: but to confess our sins to sinful man, is to wound our selves worse, or to infect other men with the same disease.  
Money is the coin of earthly Princes, a dead coin of mortal men, but children are the coin of the King of kings, a living coin of the eternal and ever-living God, the God of heaven, the God of earth, the God of all that ever was, is, or shall be; mans coin bears mans image, on Gods coin God hath set his own most glorious image.  
He that has a vaste estate hath a burden on his shoulders, but he that hath not something over, has short of enough.  
Let thy goodness exceed thy greatness, rather then thy greatness thy goodness; greatness may make thee be feared amongst men, but never beloved, unless with thy greatness thou also hast goodness. Art thou great, and not good? men through fear will seem to love thee, but in their hearts they will truly hate thee; many a great man is blessed with the tongue, when in the heart he is cursed bitterly.  
There are three sorts of Gravities amongst Men, Gravity in Years, Gravity in Manners, Gravity in Estate; which may otherwise be termed Gravity of the Body, Gravity of the mind, and Gravity of the Purse; and of these three, though Gravity in Years should be the best, and Gravity in Manners is the best, yet Gravity in Estate, as accounted the best, has place of all.  
So carry thyself towards thine Enemy, as supposing in time he may be thy Friend; so towards thy Friend, as supposing in time he may be thine Enemy; if thou trust not thine Enemy, because he is thine Enemy, yet use him courteously; if thou trust thy Friend, because he is thy Friend, yet be wary of him.  
When the Flesh is strongest, the Spirit is weakest; when the Flesh is weakest, the Spirit is strongest: a young mans Flesh overcomes his Spirit, but an old mans Spirit overcomes his Flesh.  
No Art can alter a crooked body, nor any Instructions a wrong mind, but a streight body is easily ordered, and a good disposition, though it want the form, cannot want the substance of honest behaviour.  
If Anger be a madness( as it seems no other) then a froward person, for the most part, is mad; for he is seldom but angry.  
There is no labour to the labour of idleness; it wearies the Soul and diseases the Body, through want of employment; and there is no idleness to the idleness of labour, in a foolish action, it wearies the Body and diseases the Soul, through base employment.  
There is no peace to the peace of Conscience; in greatest war that peace abideth, that peace refresheth, and there is no war to t●e war of the Conscience, continually accusing, in greatest peace, that war assaulteth, that war molesteth.  
There is no Cordial to the Cordial of Sobriety, it preserves the health ●●d giveth rest; and there is no Poison to the Poison of Luxury; it fills with disease and torments the spirit.  
O the joy that's in health and soundness of body, they give a stomach and freedom to eat of the blessings of God ordained for food in a competent measure whatsoever is desired: and O the great misery of sickness and disease, they not onely torment with their own anguish,( which is too too grievous) but they oft take away the stomach from eating, that nothing it likes of, if not, yet they stint it to wearisome diet, and bind it to take those potions of physic, that are odious and loathsome.  
Through much folly men are made wise, and great sorrow giveth instruction: he that's come safe to the haven of Wisdom, hath first had his passage through the gulf of Folly; and he that is fraught with abundance of Knowledge, hath first undergone much sorrow and labour.  
Do the Poor steal for want of food? the rich are too blame in not giving them succour; God daily gives to comfort all with great abundance, but faithless man, but graceless man so ill divides it, that some have all, some ne'er a whit.  
There cannot be a drunken Saint, yet there may be a sober Devil; the former may in time amend, but little hope is of the latter; the good spirit doth weaken more the base body; the sober body adds more strength to the base spirit.  
Gluttony, drunkenness, and dishonesty of the body are grievous sins, that defile the man with noisome foulness, yet they savour but of earth and human infirmity, so there is hope of amendment: but a proud heart, an unpeaceable disposition, a malicious spirit, a covetous, cruel, and uncharitable mind are inherent filthiness, that savour of Hell and the Devils malignity, and these being such they will hardly be changed.  
It is fit for a man to go like himself, but better to go below himself, then above his betters: if a man go below himself, what he loses in Credit, he saves in his Purse; if above his betters, his Purse and Credit may both crack for it.  
Pride and folly go ever together, but wisdom with pride holds no society: there was never yet a wise man proud, there was never proud man but a fool.  
The more that a man attains to be wise, the more he discerns his own folly: this surely makes a wise man humble; but the less knowledge a man has, so much the less he knows himself: no marvel then if pride doth swell him; young men are more proud for their small understanding, old men are more humble for their great experience.  
The body feels not his own weight, the eye sees not its own web, 'vice perceives not her own foulness: the covetous man thinks not himself covetous, but truly frugal; the prodigal man thinks not himself prodigal, but truly liberal; the man of proud carriage thinks not himself proud, but grave and discreet; the man that is basely submissive, thinks not himself basely submissive, but humble and courteous: So 'vice conceiving itself a virtue, abandons virtue as a mere 'vice; the covetous man abandons liberality, as prodigality; the prodigal man abandons frugality, as covetousness; the man of proud carriage, abandons humility and courtesy, as base submissiveness; and the man that is basely submissive, abandons grave and discreet carriage, as foolish affencted pride, and austerity.  
Use the Serpents wisdom, not to offend others unjustly, but justly to defend thyself, and thy neighbour as thyself; be wise in this, as is the Serpent; be innocent in that, as is the Dove.  
A proud person out of his dress thinks worse of himself then any that sees him; a proud person in brave apparel, holds himself better then God ever made him.  
He that has a busy head, can never have a nimble tongue; where the brains are working, the tongue lies still; where the tongue runs, the head is idle; he that speaks much suddenly, considers but little discreetly; and he that is evermore venting his wit, but seldom or never doth set forth his wisdom.  
Let not the Court envy the City, nor let the City envy the Court; happy is that Kingdom where both do prosper. The flourishing Merchant makes a flourishing Gentry, the flourishing City a flourishing Court, and both are helpful each to other; the power of the Court defends the City, the riches of the City supplies the Court; this is the flesh, that is the sinews: the country the bones of the Body politic; and the bones are the vessels that hold the marrow of strength and nourishment.  
Take heed by all means of fond affection, it's near and dear, but full of danger; it blinds the eye of sound judgement, it darkens the light of true understanding, and it's ever the subject of foul abuse: yea, it's easy( alas) to abuse affection, for affection helps to abuse itself.  
A rich man liberal enjoyeth his wealth, and enjoyeth himself: a rich man prodigal loseth himself, and loseth his wealth: a rich man miserable possesseth not his wealth, but his wealth possesseth him.  
When the sink runs, the house is the cleaner; when the sink is stopped, the house is unwholesome: even so it is with mans body, the passages open, the health is preserved; the passages shut, diseases follow.  
Adversity humbles some, but not all; and Prosperity puffs up some, but not all: I have seen a man humble in adversity, and proud in prosperity; I have seen a man humble in both, and I have seen a man humble in neither, so various is the condition of mankind.  
A bad nature is oft-times hide, at least kept in through fear of punishment, or fear of loss; but the restraint being gone, it soon breaks forth, and shows itself. Many excellent servants when they come to be masters, do prove stark nought; and many good children in outward appearance,( their Parents alive) their Parents dead, and the estate and power in their own hands, are found ungracious.  
Be courteous, loving, and friendly to all men, for so it becomes thee; yet ever let discretion go along with thy love, lest by being too much a friend unto others, thou prov'st in the end a foe to thyself.  
If a man will but once go the same way, he shall never know what way he goes; if but once perform the same work, he shall never make a perfect Workman; if but once red the same thing, he shall ever profit by his reading: but by going again the same way, he shall know it the better; by doing again the same work, he shall do it the better; by reading again the same thing, he shall mind it the better. Repetition is like the stroke of a hammer, every stroke strikes the nail in further, till it comes to the head; and every repeating makes faster and faster the things repeated, till it settles them wholly and firmly in the memory.  
Wise men regard not to hear of their worth; Children and Fools love to be praised.  
Let a rich man live like a rich man, let a poor man live like a poor man, let every man live as becometh himself, let no man spend all, if he may with conveniency save somewhat; wretched is that man, whose excess makes him want, when a little frugality would have made him abound. To spend all may be pleasant, can never be profitable; but to save a little every day will amount to much one day? For a rich man to live after the rate of a poor man, is unthankfulness to God, and absurd baseness; for a poor man to live after the rate of a rich man, is foolish pride, and the way to beggary.  
Nourish acquaintance as much as thou mayest to advance thine estate, but not to wrong it: In every Profession a mans acquaintance is his chief upholder. Hast thou none? thou mayest sit still for all thy cunning: the more thou hast, the more thou shalt thrive, if thou rightly dost use them: yet may thy acquaintance little or great, unless thou beest careful, quiter undo thee.  
Take heed of thine enemies, is a needless Precept: every creature that has but sense takes heed of his enemy; much mo●e will man the chief of all, endowed with reason: But take heed of thy friends, is a Precept of note fit to be thought on: no man knows a friend, but he that tries him: and but few friends there are of many that seem so; therefore to be sure take heed of all.  
It becomes Age to be adorned with Gravity; and Youths best decking is modest Behaviour.  
An ill disposition takes all at the worst; but a good spirit judgeth charitably.  
As God hath given man several senses, so to every sense he hath also appointed several objects to mans great benefit, comfort, and contentment. To the hearing he hath appointed several sounds, voices, and tunes: to the seeing several forms, colours, and beauties: to the feeling several touches: to the smelling several odours: and to the tasting several sapours, that man being satisfied and delighted by them, may with a joyful and thankful heart look up to him the All-creatour, praising and glorifying the greatness of his Name for those blessings bestowed upon him in so wonderful variety. To him therefore the all knowing, powerful, good God, be all honour, glory, praise, and thanksgiving, both now and for evermore. Amen.  
Sullied Beauty is better then beautified Deformity; and a good spirit in rags better then a bad spirit in robes: yea, the most crooked body with a right mind, doth far excel the comeliest person of a crooked disposition.  
Comeliness and Beauty adorn the body; Learning and Experience inform the understanding; but Grace and virtue surpass them all: by these the will is rightly ordered.  
A wise man doubts of his own ways, but the deeds of a Fool( in his own opinion) are all excellent.  
To be too late wise, is to be too soon a fool; for that wisdom never profits which sees a mans folly hath bread a mischief beyond a remedy.  
The cure of one disease brings on another; and a Medicine to the Malady, is oft-times a poison to the Party.  
Give not thyself to immoderate drinking of strong drink, it besots the understanding, and consumes the estate. In goes the wine, out goes the wit, and away goes the money.  
If thou wilt show thyself truly worthy, let not prosperity lift thee up, not yet adversity cast thee down; think in prosperity( as thou art a man) thou art no more then he that's poorest: think in adversity( as thou art a man) thou art as much as he that's richest. Mens poverty or riches may be more or less, yet every man is a man, and every man is but a man.  
Have a care that thy belly be not bigger then thy purse; eating and drinking are great consumers.  
Delights are costly, and pleasures waste time, set not thy heart too much upon them: abundance of pleasure brings abundance of sorrow; but the end of labour is rejoicing.  
Why should vain man be proud of his wealth? Why should he scorn his poorer Brother? they both are made of one mould: a mould( alas) of poor condition, and differ onely in their weight, not in their matter; the rich man is heavy dirt, the poor man is light dirt; the rich and poor are both but dirt.  
Hast thou done a worthy act, thank God who gave thee ability; be not proud, it is not thine, but Gods doing.  
If it be in good, it is better to perform then to promise, better to do, then to say; if it be in evil, it's bad to promise, but worse to perform; bad to say, worse to do.  
Children must be under the correction of the rod; men must be under the correction of the law: Parents and tutors must govern by the former, but Princes and Magistrates should rule by the latter.  
When thou eatest and drinkest, eat and drink with moderation, not with excess; moderate eating, and moderate drinking do comfort nature, and preserve the health; but excessive eating, and excessive d inking, do burden nature, and destroy the health.  
Age is more costly then Youth, but Youth is more prodigal then Age. Age needs more, but Youth spends more.  
The body is young, and the body is old, it corrupts and decays, because it's a body; but the spirit is neither young nor old; it's ever the same, because it's a spirit.  
A wise man though rich, is humble to all men; but a wealthy fool takes state upon him.  
The filling of the belly empties the purse, diseases the body, and dulls the wit; but a spare diet increaseth riches, preserves the health, and quickens the understanding.  
It's a more manly part to forgive an injury, then to revenge it: he that does the latter, loseth himself: he's overcome of his own passion: he that does the former, doth conquer himself, and certainly thats the most noble conquest.  
It's nor good nor profitable in many cases to trust thyself with thyself; in case of conscience, inquire of the Divine; in case of health, advice with the Physician; in case of justice, consult with thy Lawyer: he's no wise man,( whatsoever he thinks) that ever trusts to his own judgement.  
Does a man not aclowledge his father or mother, because they are poor, and he rich? does a man disdain to confess he was poor, being grown rich? God surely will never aclowledge that man, God surely will never love that man, though he be rich.  
Learning and Experience are several things, yet both conduce to the furtherance of Knowledge: Learning is that Knowledge, that a man obtains out of the observations of other men, either by reading their works, or by instruction from themselves: Experience is a knowledge that a man gains by his own observation, and not at all from other mens documents. Some there are that have great Learning, but small experience; and some also that have much Experience, but little Learning; and both these may fail in most things: he that hath neither Learning nor Experience, is a mere ignorant man: he that hath Learning without Experience, or Experience without Learning, is a man of unperfect knowledge: but he that is stored with ample Learning, and ample Experience, is a man of great judgement.  
In evil things speak nothing, do as little: in good things speak much, and do much, yet rather speak less, and do more, then speak more, and do less; many good deeds, and a few good words, are better far, then many good words, and but few good deeds; outward speech in good things, is but the colour and shadow of goodness, perhaps where none is: but performance of good, is the very body and substance, the very heart and life of goodness itself.  
It is a hard matter to give eyes, or ears, or a right understanding to a settled affection, yet all these affection hath need of: affection is blind, she sees no faults: affection is deaf, she hears no complaints: affection is simplo, she perceives no errors: affection is wilful, she will not be advised; affection is easy, she will be abused: affection( alas) is her own foe, in all things she helps to abuse her self.  
Some are awake being fast asleep, their care is so much: and some are asleep being broad awake, so little they care. Alii dormientes vigilant, alii vigilantes dormiunt.  
It is altogether unpossible for a man to be an Atheist: for though he may easily doubt what God is,( because he is unsearchable) yet he cannot but fully know that there is a God. If he have eyes he may see it: if he have ears he may hear it: if tasting, smelling, feeling, by every of those he may well perceive it; yea, if he have but life and understanding, he cannot but conceive it. God is every way without him, and in every part within him; without him in the other creatures, and within him, even in man himself, God doth most plainly appear. Can I take notice of the creatures without in their several shapes, beauties, and qualities, and not confess that there is a God who hath made them? Can I take notice of myself in the several parts and faculties of my soul and body, and not aclowledge that there is a God, who hath made me? All things that come by chance are confused, and without settled form; but where we see most beauteous pieces, we cannot but judge, that some excellent Workman is the author and Finisher of them. There is a way( indeed) of generation in the creatures themselves, the means by which God is pleased to work: but the cause and effects thereof are onely of God himself, the sole creator of all things, and nothing of them is either of chance, or of the creatures will.  
Great wits are subject to great ●●●ess, and great good in man is commonly mixed with greater evil. God suffers him to fail, God suffers him to fall, to show unto him that he is but man; to show he hath all his good from God.  
I will not trouble myself curiously to search what God is, or what mans foul is, but will rest myself steadfast upon this general Faith, That God surely is, because every way I see him in his works: That he is Unity in Trinity, and Trinity in Unity, because I have it so in his Word, that he is eternally living, and that all things living and moving have in him onely their life and motion; that he is the alwise Creator, Governor, and Disposer of all things, and the universal, infinite, and eternal being of all beings, beyond other comprehension, but in himself alone; and that the soul of man is a most excellent creature of that wonderful creator, and a finite, yet everlasting being in that infinite, and eternal being, living and subsisting; but what manner of being God is, or what manner of being mans soul is, are things too too immense for mans thoughts, too too intricate for mans expression; every man in the world may attempt to find it, but not all men in the world shall ever effect it: for great and excessive have been the studies and labours of men, about the disquisition and demonstration but of mans shell, or outside, the fabric of his body; yet in all ages past hath it not been found out, nor in all to come shall it ever be to absolute perfection. If therefore to find out what mans inferior, and earthly part his body is, be so hard a matter, it is much more difficult to find out what his sublime and spiritual part his soul is: And again, if it be so difficult to find out what mans soul is, being but a single creature, it is far much more difficult( for it is infinite above mans reach) to find out what God himself is, the sole and universal creator; yea, as impossible it is for man himself, though endowed with life and understanding, and faculty of speaking, so to define what God is, or mans soul, as it is for a Potters lifeless vessel to define what itself is, or what man is that made it. With that Faith I have said I will herein therefore content myself, instead of greater knowledge, and I hope it will be sufficient for me; further I will not inquire concerning God, or mine own soul. I am but day, God is my maker: the best thoughts, and the best discourse of God and his works, is an holy admiration, not a curious speculation, not a curious disputation. It is better with the Athenians) to worship( indeed) the unknown God, then with prying eyes of vain thoughts to be too bold to gaze upon him; then with petulant wings of nice arguments, and dubious expressions to be over bold to come too near him: so like foolish people, staring at the Sun, we quiter deprive ourselves of sight: so like silly flies sporting with the taper, we burn our wings, and destroy ourselves in the flamme we play with: a just reward of such presumption.  
O the admirable variety of the works of God, not onely in the innumerable species of his creatures, but in every creature of the same species. Take man for the example, Gods chiefest creature.  
All men are alike in the lineaments of their bodies, that they may be discerned at first to be men; yet all so unlike in that likeness, that in every one there appears a difference: no man in the world, since the world began, hath at any time found one like to himself in face or condition.  
Knowledge and power without goodness, is dead knowledge, dead power: power & goodness without knowledge, is silly power, silly goodness; goodness and knowledge without power, is feeble goodness, feeble knowledge: but knowledge, power, and goodness in one united, is the onely wisdom. Knowledge and power without goodness in the pursuance of good actions, is head and hands without a heart, knowing, and able, not willing to perform: power and goodness without knowledge, is hands and heart without a head, able, and willing, not knowing to perform: goodness and knowledge without power, is heart and head without hands, willing, and knowing, not able to perform; but knowledge, power, and goodness all conjoined, are head, hands, and heart of one body, both knowing, able, and willing to perform.  
A knowing memory, an able understanding, and an active will moving to good, is the very image, and yet but the image of God in man. Gods knowledge is his memory, he knoweth all things: Gods power is his understanding, he can do all things: Gods goodness is his will, he doth all things. Gods knowledge begets his power to do: from his knowledge and his power, proceeds his goodness in doing: so all that he doth, is good. His Omniscience in order, is the Father begetting: his Omnipotence in order, is the Son begotten: and his All-goodness in order, is the Holy Spirit proceeding: and these three are one; One coeternal, and coequal God, Unity in Trinity, and Trinity in Unity. In the beginning was the Word, the Word our Lord and Saviour Jesus Christ, is the power of God his Father; this Word was conceived by his will, the Holy Spirit: In his will he saith, Let it be done, and it was so. And God the great God, that knoweth, can, and willeth all, saw that it was good.  
O the infinite power of the all creator! His creatures are great to man immeasurable: his creatures are small, to man scarce discernible. By the former we see God is quiter beyond greatness; no greatness includes him: And yet by the latter we see he's in smallness, no smallness exclude him: the little Mite shows the Almighty, as well as doth the great Leviathan.  
Doth God take pleasure in diversity of creatures? Why then should not man delight to behold them? why then should not man have his thoughts upon them. By them we see Gods wisdom is infinite; by them we see mans knowledge is nothing.  
Hast thou store of money? 'twill nothing avail thee, if God give not food, if God give not raiment; for we are not able of ourselves to help ourselves in the least measure; God onely the great worker and disposer of all things bestows freely on us whatsoever we enjoy. He, O he continually defends us, continually sends his supply unto us; in him we live, in him we move, in him we have our being; he feeds us, he clothes us, he, and onely he supports and maintains us: should he forsake us, we were utterly lost. He being for us, Oh happy being! He seeth our necessities, for he is all knowing: He is able to relieve them, for he is all-powerful: He doth relieve them, he will relieve them, for he is all-good. To him therefore be all Glory, to him be all Praise, to him be all Thanksgiving, now, and for ever. Amen. Amen. Let all men hearty say, AMEN.  
FINIS.   

The Reader is desired to pardon, and correct these Faults.  
page. 12. line 20. for their red these. p 15. l. 10. r. respect of. p. 17. l. 14. r. is it. p. 24. l. 5. r. is a wayfare. p. 32. l. 21. r. want. l. 23. for they are r. these. p. 38. l. 15. for those that r. those, if they. p. 39. l. 18 r. makes. p. 41. l. 2. r. reason is. l. 10. r. bring it. p. 44. l. 12. r. is like. p. 55. l. 21. r. Wives I obey. p. 56. l. 24 deal also. p 61. l. 13. deal or. p. 63. l. 5. f. their r. these l. 21. r. corporeal. p. 83. l. 27. r. openest air. p. 89. l. 6. the; at starve, put it at labour in the next line. p. 95 l. 18. r. are the. p. 108. l. 13. for master. r. waster. p. 110. l. 20. for for r. so. p. 112. l. 5. r. frugally. p. 114 l. 17. r. greatness exceed.   

Books very lately Printed for Nath. Brook at the Angel in Cornhill.  
THe Saints Tomb-stone; or, the Remains of the Blessed. A plain Narrative of some remarkable Passages in the holy life and happy death of Mistris Dorothy show, wife of Mr. John show Minister at Kingston upon Hull.  
The accomplished Cook, the mystery of the whole Art of Cookery, revealed in a more easy and perfect method, then hath been published in any Language: expert and ready ways for the dressing of flesh, fowl, and, raising of pastes, directions for all manner of Kickshaws, and Sauces, with the terms of Carving and Sewing: Bills of fare, an exact account of all dishes for the season, with illustrations of necessary Figures, as are referred to practise: approved by Robert May, in the time of his attendance of several persons of Honor.  
The so long expected work, the New world of English Words; or, a general Dictionary, containing the Terms, Etymologies, Definitions, and perfect Interpretations of the proper significations of hard English words throughout the Arts and Sciences, Liberal, or mechanic; as also other subjects that are useful to the Language of our Nation. By E. P.  
The deeply learned commentary, on Psalm 15. by that reverend Divine Mr. Christ. Curtwright Minister in York.  
The way to bliss in three Books, being a learned Treatise of the Philosophers ston, published by Elias Ashmole Esq.  
Wit restored in several Select Poems, not formerly published; by Sir John Mennis, Mr. Smith, and others.  
The Modern Assurancer, the Clerks Directory, containing the practic Part of the Law, in the exact Forms of all manner of Presidents for Bargains, Sales, Bonds, Bills, Covenants, Indentures, &c. And all other Instruments intended for all young Students of the Law, by J. Hern.  
Naps upon Parnassus, a sleepy Muse nipped, though not awakened. Such Jovial Copies of Verses, as were lately received from the Wits of the Universities, in a frolic; deditated to Gondibert's Mistress by Captain Jones and others. Whereun- is added his Epistle to the University, with the Answer. With two satirical Characters, one of a Temporizer, another of an Antiquary.  
The School of physic; or the general Experimental practise of the whole Art: So reduced either into Aphorisms, or choice and tried Receipts, that the free-born Students of the three Kingdoms may in this Method find perfect ways for the operation of such Medicines, so Astrologically, and Physically prescribed, as that they may themselves be competent Judges of the Cures of their Patients. By Nich. Culpeper Gent. Student in physic and Astrology. To this Exquisite Work the Narrative of the authors Life is prefixed, together with his Nativity calculated by himself. These Golden and Perfect Remains being now published from his original Copies; with the Acknowledgement an●… Approbation of his late Wife, Mistres●… Alice Culpeper.  Vivit post Funera Virtus. 
FINIS.