Temporis Angustiae: Stolen Hours Recreations.  
BEING Meditations fitted according to the variety of Objects.  Martial. lib. 8. Epig. 2. Tune potes dulces ingrate relinquere nugas, Dic mihi, quid melius desidiosus agas. Sat plenè, si sat benè. 
BY THO. MANLEY, Jun. Gent. And Student, Anno Aetatis 21 more.  
LONDON, Printed for John Stephenson, At the Sign of the Sun, on Ludgate-hill, 1649.   

TO THE Most virtuous, and truly worthy Gentlewoman, Mrs. A. M.  
Thomas Manley wisheth all the blessings of this life, and that which is to come.  
Dear Mistress,  
OUt of that spare time, stolen from the hours of my more serious studies, I have here from variety of objects, extracted and rough-drawne a few light Meditations, the extravagancies of a lighter brain, which I have resumed to dedicate to your Name, hoping that ●●om it, they will gain both weight and credit: A pre●●nt, I confess, too mean for so great virtue, yet 〈◊〉 assured confidence of your goodness, that you ●ill not so much look at the meanness of the gift, 〈◊〉 the good will of the giver, and accept it, because 〈◊〉 comes from a friend, was the main cause of my ●oldnesse, which if you please to pardon, adding withal a grant of my desire, acceptance, I shall not ●nly acknowledge myself to be bound to you by the strictest tye of friendship, but shall be bound to acknowledge myself  
Mrs. Your most affectionate friend, Tho. Manley. Jun.   

TO THE Friendly READER.  
TO make a tedious Preface to our ensuing short discourses, seems to me as vain and unnecessary▪ as was his work, who made the gates to his City larger than the City itself; all I shall say to thee, is this, I desire thee with sincerity to reader, and without Criticism, to amend what thou findest amiss; so, for such a friend, this short Epistle will be long enough; but if thou be'st otherwise affected, and readest only, that thou mayst carp, to such I have made this too long; I desire really thou mayst profit by thy reading, so shalt thou receive comfort, and I my desired reward, thy good will, farewell.  
Thine to do thee good. M. J.   

Temporis Angustiae.  

MEDITATION I.  
IT is a Maxim in Philosophy, that out of nothing comes nothing▪ but this would put us into confusion, and reduce us again to a Chaos, unless we were set upright by Divinity, which assures us, that an omnipotent hand out of nothing hath extracted and drawn all things: being then thus rectified, let us raise our thoughts to their highest pitch, in contemplation of the end for which we were created; The first and chiefest thing certainly is, to exalt with praises the power of our God. And the next is to love our brethren, and neighbours, for if we love not our brethren whom we have seen, how can we love God whom we have not seen: for the former, our duty towards our God, is to believe that he is, that he is Almighty, and that all his attributes are true; what Nation was ever so barbarous which did not acknowledge a superintendent deity? Nature itself hath taught us, that there is somewhat beyond itself, to whose glory, and for the advancement of whose honour, all our actions ought to tend. The Scythians, though fare remote both from civility and virtue, yet acknowledged their Jupiter. The Egyptians, whose minds were only stuffed with the study of Witchcrafts, yet worshipped their Osiris. The Indians, than whom, who more savage, yet they, rather than will have none to worship, fall down to the Devil. To conclude, the Turk, though none more cruel, yet have they their Mahomet; Nay, those Anthropophagis, those man eatting Cannibals, than whom, though none more devilish, yet have they their Deity, on whose Altars they offer sacrifices, and to whom they put up, and prefer their Petitions; And shall we, who are Christians, bought with a price, even the blood of the Lamb, I say, shall we, be more barbarous than barbarism itself? not only denying the honour due to our great God, but even as much as in us lies, both denying our God to be, and endeavouring to pull him, if it were possible, out of heaven by our sins; We know his power, but contemn it, and all men are sufficiently instrued; but Patience abused is turned to fury. Secondly, we must love our brethren, Love (saith the Apostle) worketh no harm to his neighbour, therefore Love is the fulfilling of the Law; and our Saviour himself faith, This command I leave you, that ye love one another. Certainly, the often inculcation, and repetition of this duty in the Scripture showeth unto us, how strict and diligent we ought to be in the observation of it. It is a command, upon whose observance depends our whole happiness; for what happiness can there be, where love is taken away? Or how can that Commonwealth flourish, where nothing abounds but strifes and contentions? By Concord, small things in little time grow great, nay, come to the top of prosperity; by discord things already great, in a small time grow less, nay, vanish into nothing; as by the one we rise to th● highest top of humane felicity, so by the other, we are thrown into the depth and gulf of all wretched calamities. Hence than you serpentin brood of Cadmus, who only begin to live, that ye may study and endeavour to ruin one another: Think you that God created man to be a selfe-destroyer? nay, we see otherwise in the very beginning; Cain for murdering his brother Abel, was cursed by God with a heavy curse, to be a vagabond, and God set a mark upon him, lest any man should kill him; If ye by't and devour one another, ye shall be consumed one of another; What can be expected there but desolation, where every man will be in all cases his own, both Judge and Executioner? When every man may do that which is right in his own eyes? What society can there be among men, where Love is taken away? Love is the life of the soul, the maintainer of unity, the bond of peace, the efficient cause of happiness (and as Logicians say, Causa sine qua non) it is the builder of Commonwealths, the repairer of breaches, the restorer of paths to dwell in; We know not God, unless we love, God is love; To conclude, Love covereth a multitude of sins, Love is like the Spring, in, and by which all things flourish, it is the most noble passion of the soul, which wholly spends itself in the attaining of a desired good. I could with the Silkworm, quite work myself to death, spend myself, all my choicest parts, all my abilities in this heavenly Subject; he is a child, a senseless creature, a beast, worse than a beast, that hath never been touched with this heroic passion; but I digress, I transgress; to return, Let brotherly love continue, so shall we bring to ourselves blessing upon blessing, we shall enjoy the God of love, and by the love of God, we shall be made a mirror of happiness, the glory of all people; A Nation, of whom it will be reported, that blessings & happinesses have seated themselves among us; to conclude, let us serve God truly, and love our brethren and neighbours hearty, so shall our peace be blessed and lasting, and our happiness infinite and eternal, Amen.   

MED. 2. On the shortness of man's life.  
THat the most lasting and durable things, if sublunary, are but frail, I am sure, no man will, or can deny; the greatest Prince, as well as the meanest beggar, are subject equally to the stroke of death; the lofty Cedar as well as the inferior shrubs, are liable to be rooted up by stormy blasts. Croesus' with all his wealth, Aristotle with all his wit, and all men, with all their wisdom, have, & shall perish, & turn to dust. One being asked what the life of man is, turned round and went away, showing thereby that it is less than a vapour; as we are young, and may live, so we are mortal, and must die; Philosophers accounted it the chiefest felicity, never to be borne, the next, soon to die. The oldest man living, if he but take away the time spent in sleeping and in idleness, (for the measure of life is not length, but honesty, and the study of virtue; neither do we enter into life, to the end we may set down the day of our death; but therefore do we live, that we may obey him that made us, employ the time and talon he bestows, well, and with wisdom, and to die whensoever he shall call us) I say, let him but abstract those times, he will find no length of time whereof to brag. It is true, Age is the gift of God, yet it is the messenger of death; no man can promise himself life for a moment: how great use might we make of this meditation; what manner of persons ought we to be in all godliness and honesty, always to be prepared against the day of our death (for every man's deaths-day, is his doomsday) which we know not how soon may happen, for,  
Old men must die, young men may die soon,  
We see the time's not long 'twixt night and noon.   

MED. 3.  
WHo would ever trust him that loves to break the trust reposed on him, and will never do any good, unless it be to satisfy some private ends, some self interest; as such men deserve not to be trusted, so neither ought they to live, for in stretching my conscience to harm others, I deceive myself, and while I strive by wicked and sinister ends to rob others of their hoped, and sought earthly good, I bar myself from an everlasting, by shutting heaven against myself; As I would not promise more than I mean to perform, break my faith, so I would not do more than I could with conveniency, lest regard of my faith break me.   

MED. 4.  
REbellion is as the sin of witchcraft, saith the Scripture, & we know that witchcraft is doomed to death by the laws of God & men; by humane laws with death here, by divine with death (if we may judge) certainly, (without God's great mercy) everlasting; necessity and want of friends shall never make me take sin for a refuge, I had rather go the narrow way alone, then accompanied the broad one: I had rather go to heaven by myself, then to hell with a multitude; and if I must make a Covenant, yet it shall not be with death and hell, lest while I vie iniquity with the devil, I buy the devil, with hell to boot, for my iniquity.   

MED. 5.  
HOpe is one of St. Paul's Cardinal virtues, which comforts us, & endures us with patience, to wait the Lords leisure, for the fulfilling all his gracious promises to us; as despair on the contrary taints our purer part the soul, with a rash presumption against, and charging God with a breach of promise. Hope well, and have well, (saith the proverb) I will therefore hope well, that I may have well, and never despair of not obtaining that, which I have no sure way to lose, but by not seeking.   

MED. 6.  
REsolution and policy are the two chiefest things that make up a perfect soldier; policy to lay designs for themselves, and countervail their enemies; and resolution to put them proposed in execution; policy lays the ground work, the foundation; resolution builds & finishes the structure; policy without resolution, building, good for little; resolution without policy, a building without a foundation, good for less; but join them, and there comes forth a goodly building, excellent ways to obtain both a victory single, or absolute conquest, and I am sure I shall never attain the Jewels locked up in the chest of resolution, unless I am able to attain the key of policy.   

MED. 7.  
THe child that is now born, cries assoon as it is entered into the world as foreseeing the miseries that he must undergo therein, and indeed what is the whole life of man but a compound of misery; since there is nothing here, in which he may joy, & whereon he may settle his happiness▪ the greatest pleasures bring the greatest cares; & if his head be adorned with a crown, his shoulders shall surely beloaden with cares; every day increaseth our sorrow; he therefore is most happy that dyeth soon. Our time passeth away, and we know not how, I will therefore always be prepared against that time, which shall come, I know not how soon, may come presently, will come at last; & since I know every step brings me nearer to my journey's end, and every day brings me nearer to my death. I will pray, Lord prepare me, for he that may die every day, doth as it were die daily.   

MED. 8.  
AS he cannot be a just man, that contrary to the laws of nature infringes another man's right by violence, and injury, so he cannot be a good Christian, that contrary to the laws of God, with a malicious heart, doth that to another, which he would not have done to himself; he that knows not how to obey, deserves not to rule, for an imperious subject will certainly prove an insolent Tyrant. I will give to every man his due, to avoid the stain of injustice, and I will do to all men as to myself, to gain the title of a Christian; I will learn to obey here, that I may be admitted to rule hereafter, which I may with God's grace attain, knowing that for Christ's little flock, there is a Kingdom prepared.   

MED. 9  
LOve, as it is the badge of a Christian, so it is the note of a man, because it is a passion too noble for any irrational creature to be subject to. For God having given man a more divine part, the soul, than any other creature, so his passions are higher, then that they should be subjected by any thing but reason, but of all, this is most excellent, as always aiming at some good: for a lover's eye is most piercing, his wit of greatest maturity, his tongue of greatest eloquence, & all his inward parts (commonly) most excellent; which he hath most need of, because virtue and good are placed among so many their contraries, that unless his understanding be quicker, he may be deceived, and grasping, Ixion like, a cloud instead of the substance, an alluring falsehood, for a pleasing truth: but love is my subject, (or I am his, choose you whether) and he that will write so divine a thing, had need of a better pen, and a quicker wit, than my immature youth can yield, lest my dull phrase, clog his lighter wings, and of God Cupid, make him, devil Cupid. Love then is the life of the soul, and the soul of some men's life, it is a pleasing torment, a bitter sweet, a lover of truth, a hater of dissimulation, it is the perfection of all joy, the consummation of all earthly blessings. Cupid by the heathen, was made a God, which shows his divine power, it is always young, for true love can never grow old and die; and nothing doth so much sweeten and delight our life as love; the Crown is the ensign of a King, and no such King as love; it hath subdued all creatures, rational, sensitive, vegetative, yea, and senseless have their sympathies, the fiercest creatures are tamed by love, Ardet Amans Dido; etc. and shall I be refractory to so great a power? no, I will submit and acknowledge it, I rejoice in my slavery. Oh heavenly passion, that canst wrap up my senses in so great delight! Let me but enjoy thy wished presence, I desire no greater joy; for while it is joined with virtue, it partakes of its goodness, and what of delight is wanting in one, is added by the other, a virtuous Love, being nothing else but a love of virtue.  
Thus let me love, and there I'll rest,  
'Cause virtuous love is always best.   

MEd. 10.  
I Can never see a candle, that is now burning in its greatest strength and splendour, presently with one little blast of wind puffed out and extinguished, but it drives me to the thought of my mortality; for why may not I in the height of all my jollity be suddenly taken away? Why should I be spared? do I not see every day men of abler parts fall before my face, and on every side of me? Have I a lease of my life, or have I made a Covenant with Death? If so, where is my evidence? what have I, that in the least manner may, or can oblige and tie Death? no, I have no such thing, I confess my frailty, and cannot but acknowledge, that without God's mercy, the most contemptible of the Creatures might arrest me for an action of trespass against my Creator, & deliver me over to his Jailor, Death, till I could answer for my misdemeanours? But Lord, if thou shouldest be extreme to mark what is done amiss, who then could be able to stand? Enter not then into Judgement with thy servant, for no flesh living can be justified in thy sight.   

MED. 11.  
I Can read in no book, but it presents to my sight some profitable objects, to remember me of my mortality; for reading in Martial, I found an Epigram made on a lad, who walking under the caves of some noble house in Rome, in the winter, when the cold was predominant, and congealed the water into hard Ice, an Icicle fell down on him, and killed him; herein, me thoughts, was presented a sad memento to after Ages of their own frailty, when water, contrary to its nature, shall turn (as I may say) headsman; Do we fear drowning? When can we walk with more safety then in winter, when the hard frosts with their biting sharpness have converted water into a more condense matter, and as it were made in that element a new Creation, yet then (see the frailty of our natures) which from such (even) helps, cannot gather any safety: nay, from the falling Icicle, I collect this, that the meanest things that were by God created, are of power sufficient to execute God's wrath and vengeance on us for our sins; But there is mercy with thee, that thou mayst be feared, etc.   

MED. 12.  
LOve is a voluntary affection and desire to enjoy that which is good; Love wishes, desire enjoys: now if there be so much sweetness in the theoretic part, how much more is there in the practic; if there be so much pleasure in the journey, how much greater joy at the end? If it somewhat tends to virtue, to wish good, than it is virtue itself to do, to enjoy good; if desire of good make a man virtuous, than the full enjoyment of it, makes a man perfectly happy; O divine and heavenly passion, that canst at the same time make a man both virtuous and happy! Let me now begin to love, that I may begin to be virtuous, and proceed in affection, that I may be truly happy. What happiness greater than true love? What Paradise more glorious, then that of affection? Let me then love truly, that I may enjoy happiness, and let me devote myself to a virtuous affection, that I may have a share in the terrestrial Paradise.  
Thou conquer'st all, Love, let not me be free,  
I will devote myself wholly to thee;  
Thou canst make happy, yea, and virtuous too,  
Accept me then, I'll be a servant true.   

MED. 13.  
WHen I see wet wood laid on a fire, as it will not burn without much blowing, so it will dead and spoil the rest which burned well before; I cannot but think of man's inability to good, for of himself, being backward to do any virtuous thing, when he is clogged with the heavy lumpish mass of the body, it will even obliterate those good thoughts that were before; seeing then we are so unable to do any good thing of ourselves, let us fly to him that is able to give us both to will, and to do good.  
Lord we are wicked, can do nothing well,  
And do in nought but viciousness excel.  
That we can do no good▪ is our heart's grief,  
But we believe, Lord help our unbeleif.   

MED. 14.  
PRide hath been the destruction of all its lovers, and always carries them the higher, to make their precipice the greater: what made Adam lose his Paradise, but pride▪ & a desire to know more than was necessary for him? what threw the angels out of heaven, and of demigods made them all devils, but their too great & aspiring pride? our very common proverb, pride will have a fall, should teach us to shun that, that we my stand upright; why should I love that that hates me, and how shall I better know a perfect hatred, then by this, that it seeks my overthrow? would any reasonable man be altogether guided and directed by his known enemy, and is it not our greatest enemy that stirs us up to that damnable sin? I have no way then to uphold myself, but by following my master Christ's precept; be ye lowly as I am lowly, I will never therefore be refractory to those commands that drive me to good, but I will take and submit to my friend's counsel, (and what friend more true, than he that hath laid down his life for my sake?) I will never therefore aspire, or climb high, lest I take a fall, but I will always be humble, as knowing it is safest standing on the ground.  Qui jacet in terrâ non habet, unde cadat.  

MED. 15.  
THe tongue though it is a little, yet it is an unruly member, and unless well bridled, may bring the whole frame into a confusion. God hath given us two ears, two eyes, and two hands, yet but one tongue, that we should hear and see, and do twice as much as we should speak; I will not therefore be so thrifty of any thing as my speech, because a thing once spoken cannot be recalled; It hath never been hurtful to any to hold his peace, to speak, damage to many. I will therefore keep my tongue as with a bridle, and set a watch before the door of my lips, that so I may tame that which otherwise might happen to make me be kept under; And the only way to cover folly is silence; for though the wise man's tongue is in his heart, yet the fool's heart is in his tongue.   

MED. 16.  
Envy is an inward repining at another's good, and a grief for the prosperity of others, and herein do envious men imitate their father the Devil, that knowing their own state to be bad, they hate those, whom God hath placed in a better lot. Sorte tua contentus abi, is a precept fit for all men, he than that is not only not content with his own, but covets another's, deserves a double punishment; first, for violating Gods Laws, and secondly, for infringing and entrenching on his neighbours right; I will never therefore envy another's good estate, because I have not wit or grace enough to make mine so too. I will never repine at another's prosperity, lest while I seek to impair them, I make a breach on myself; for he that seeks to climb by such a secret sin, in all probability will fall with open shame.   

MED. 17.  
OF all vice's drunkenness is the worst, and of all sinners the drunkard is the most heinous, the sin being a compendium, an epitome of all other offences, and the sinner by it made fit for any, for all enormities. Man when he is at his best is good for little, but when he is drunk, he is good for nothing; he is then made such light stuff, that the Devil may carry him whether he li●ts at every blast, which we may more plainly see, if we do but consider, how every breath he draws in, drives him from one side of the street to the other. The Lacedæmonians to make this vice odious to their children, would show them their servants drunk. Though I commend not their act, yet I cannot dislike their end, though to make their servants drunk were a fault in the act, yet by it to make their children shun that swinish vice, was a virtue in the end; but we are otherwise taught, not to be evil that good may come thereof; Since than God hath created me with a reasonable soul, that I might follow, observe and embrace virtue and goodness, I will never so much degenerate from the end of my creation, as to make my body, which was created a vessel for purity, to be a sink of iniquity, and to turn a vessel for virtuous things, into a ton to hold drink.   

MED. 18.  
BEauty is an excellent ornament of the body, making all men love and admire that person in whom it resides; but if the heart answers the face, if the soul be as well  with virtues, as the body replenished with beauty, how can it be but there is a perfect harmony? The beauty of the soul, virtues, are like goads to stir up the body to good; the ornament of the body, beauty, is like poison to the soul, to infect it. The beauty of the soul helps to perfect the body, though the beauty of the body too often proves a snare to the soul.   

MED. 19  
GOds mercy never fails them that truly seek it; it is one of his chiefest attributes to be merciful, why then should we despair of that, which he doth as it were hold forth to us? If we repent and amend, repent of the past evils we have done, and amend what hath been amiss for the time to come, he is ready to embrace us in the arms of his son; Why will we rather imitate Achitophel or judas, persist in our wickedness and perish, then with the prodigal son return, and be taken to mercy? Since than God holds forth his mercy, and says, Return, Oh Shulamite! return, return, I will accept of his counsel, and embrace his mercy.  
If tears once flow but from a Peter's eye,  
They'll mercy find, such are my tears, my cry.   

MED. 20.  
EVen to the poorest Peasants, Nature hath taught thus much, to desire content and ease; and where are these to be enjoyed with greater happiness, then in the haven of rest? what content greater than to enjoy happiness? and what hahpinesse greater than to have communion with God? I will so direct my steps, that they may carry me to that place where rest and happiness dwell, and I will so order my go, that at my journey's end, I may not fail (with God's grace) of the end of my journey, heaven. I will cast the world, and all things in it at my back, because they are all most vain, and I will only drive at heaven, because it alone can make me contentedly happy; I will not value earth, nor principalities, nor powers, but will spurn them all for a door keeper's place in thy house, as knowing, that in thy presence is fullness of joy, and at thy right hand are pleasures for evermore.   

MED. 21.  
What is it that makes man so much love earth, but that it is most like him, a heavy and lumpish massy compounded body, good for nothing but to bring forth briers and thorns, unless well manured and tilled by art and industry, in it may man easily perceive the dulness of his nature, apt to nothing but what is by frequent inculcations driven into it; nay, the soul, that immortal and divine part of man, would fly to heaven, were it not clogged and kept down by that heavy element: every thing tends to its centre, heavy downward, light upward: man therefore, that is in his body, looks only at that, though in his soul he aim higher.  
Lord make me quit myself, and every thought  
That's clogs me down, & makes me do what's nought.  
Lord raise my thoughts, and ravish my desire,  
That so my soul may to thy heaven aspire.   

MED. 22.  
REligion by some men is made a cloak for malisciousness, & like janus, made to carry two faces under one hood, by many men it is little, by most not at all esteemed, and few value it as they ought; some men's Religions are locked up in their coffers, accounting gain their only heaven, some make gain great godliness, and others make godliness great gain; others Religion lies in the Cooks & Tailor's shops, and commonly such carry their god about with them: a third sort there are that place their Religion on popular applause, and count the voice of the common people, the voice of God: thus every man's fantastic opinion is his Religion, and according to his desire creates himself a god; 'twas said, Primos in orbe deos fecit timor, that their offspring arose from men's fear of them; but now we fee quite contrary, every man's lust is his god, and what he likes and loves is his only deity: O insipiens & infacetum hominum genus! he that holds an uncertain Religion, and adores a false god, will hardly ever attain true happiness; no afflictions therefore shall make me change my true Religion, nor new and daily increasing torments force me to deny my God, For what would it profit me to gain the whole world, and lose my own soul?   

MED. 23.  
I have read of monsters and wild beasts, but an ingrateful man is worse than either, for I know what to expect of them; but he devours courtesies, and his best kindness kills; who would sow the wind, or blow the sand? Me thinks irrational creatures accuse such men, Andronicus his Lion will requite his Chirurgrons' kindness, and will pay the healing of his foot, with the saving of his life; the earth for received rain and moisture, will keep a kind remembrance, and pay its due thankfulness with nourishing fruits; Darius, though he valued not the poor man's cup of cold water, yet requited his love, not with thanks only, but a just reward. What shall we think then of those who glory in their shame, and account it their greatest honour not only not to pay, but to forget courtesies? that think every favour bestowed on them deserved, and so not worthy a reward, mulus mulum scabit, was the old proverb, One good turn requires another; as I will therefore have one hand to receive, so I will have another to repay; and when any one's favour bestows on me, what I cannot equally and fully requite, I will not be wanting in my endeavours, and what I cannot perform by my actions, I will fulfil with my desires. He owes most that pays nothing.   

MED. 24.  
WHen I see that Spoke in the wheel of a Coach, which was even now at the very bottom, and ran in the dirty channel, presently exalted to the top, and as it were, domineering over the rest; me thinks it presents to my view the great inconstancy of Fortune, that has exalted the meanest of all men to the highest pitch of earthly felicity, and cast down the noble, and laid them grovelling in the mire; yet then to see that lowest come to the top, cheers my drooping hopes, and tells me that their seat is but slippery, and will decline: why should I then despair of ever rising, because I am now down, our old Proverb tells me, that when things are come to the Worst, than they will mend. I will therefore patiently bear the worst, and cheerfully hope the best, so shall not my present afflictions too much deject me, and the good when it comes will not so overjoy me, but that I shall know how to make good use of it.   

MED. 25.  
WHen I walked by the Shambles and saw the harmless sheep, conscious to its self of its own innocency, how quietly, and with how great patience it receives the fatal stroke from the cruel Butcher, and presently after, fee the filthy swine, with how great reluctancy, how much roaring, and how great unquietness it undergoes and takes the knife from the same hand, me thinks it held forth to me the unspotted life, and quiet conscience of a righteous man, that can acquiesce, and rest himself in the hope of mercy through his Saviour's merits, and doth quietly yield his soul to him that gave it; when the wicked, conscious to himself of his own guilt, startles at the thought, is amazed with the terrors, and roars even for fear of death. As I will therefore always do my endeavour to keep myself from a violent death, so I will constantly live as if I should die daily, presently; I will always have my Lamp ready trimmed, so shall I not fear, though the Bridegroom come even now; for an ungodly unpreparedness makes and increases fear.   

MED. 26.  
I have read of one Psapho, who being a man of no great esteem, bend his mind wholly to raise his credit, which he did by this policy, he took birds and taught them this lesson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Psapho is a great god, which they having perfectly learned, he let them fly among others of their kind, who taught it them, insomuch that the woods echoed with nothing so much as that lesson; which the people thinking to be divinely taught the birds, believed, and adored him. How fitly does this resemble some men of these times, who speak through the mouths of the vulgar, and make the common sort to serve as trunks to convey to them glory and credit. If credit be my aim, I will never seek to gain it by such sinister ends; the people's applause is but a very ticklish subject for me to make the basis of my honour: certainly therefore I will never look for that which cannot help me, lest while I hope to enslave the common people to my credit, my credit make me a common slave to the people.   

MED. 27.  
A Covetous man of all is most miserable, for he only studies how to keep that which God blessed him with to make use of; and though he possess many riches, he enjoys nothing but care; his life is all trouble, care to get, fear to lose, for every mouse that stirs in his chamber, he fears comes to borrow some gold: he is never satisfied with a great deal, though a little were too much. I will therefore pray that I may be contented, since to such a one a little is enough, and if the best of us had according to our deserts too much, nothing will satisfy Alexander but the whole world, but I say,  
Contents a kingdom, and the greatest store  
Is to make use of, and not covet more.   

MED. 28.  
I can never hear a churlish bawling dog bark at every one that stirs, and passeth up and down, yet will by't none, but that in my opinion it points to me, and evidently declares the vile nature of detracting carpers, that will find fault with every thing they see, and glory in their criticisms, that misconstrue every action, and wrest every word to their own sense; I can liken such men to nothing but Aesop's Ape, who because she was curtailed, would have all beasts cut off their tails; they judge nothing well done but what's their own, though themselves can do nothing well. I would not be such by any means, because by scanning other men's acts, I make all have a strict eye over mine; I will never therefore seek that by criticisms, which I cannot attain by virtue; for he who seeks to vilify others, gains no good opinion to himself; for by seeking to destroy others honour, I make myself but a footstool, whereby their actions rise according to their desert, and gather credit out of my fall.   

MED. 29.  
With what willing pains, and how laborious endeavours, will divers men run a race that is set before them, all hoping to attain the glory of the prize, and to get the first touch of the desired mark, though it can fall to the lot but of one to be victor; this world is a course, and all that live are runners in it, but every man almost sets up for himself a mark, which he pursues with all eagerness. Some aim at, and attain their desire of riches, others not so much earthy, look somewhat higher, and haply gain their expectations by the enjoyment of desired honour: but a third, which is the only happy man, heightens his desire, and lifts up his soul, aiming alone at the only desirable mark, heaven. Let me not, Oh director of my steps, spend myself in painful labours for the attaining that which will not satisfy, nor run a whoring after my own inventions: but since I live here, and must make one in the race, let me direct my steps to the gaining of that mark, which can only make me happy.  
Heaven is the mark that I desire to gain,  
Let me so run then, that I may obtain.   

MED. 30.  
A Waterman is the perfect resemblance of an hypocrite, who goes the quite contrary way to what he seems, and looks not at the place he goes to; but some Italian pictures present to our view its absolute pattern, who show on a strait line a Venus in her most completed beauty, enough to make your affection, like Pygmalion, adore the Statute; but turn to the other side, it holds forth the gastliest countenance that ever eye beheld, the terrible physiognomy of some bloodthirsty monster, or infernal fury. Here you have the hypocrites very nature; who more Saint like? who carries a more seemingly sweet aspect? who of a more (though faignned courteous, and affable disposition; if you look at him with a single eye? but if with a searching & understanding eye, you take a through view of him, you will find him a devil incarnate, whose heart and tongue never speak the same things, and of so perverse a nature, that no infernal hag is half so devilish; he that with judas batraies his Master with a kiss, and under an humble obedience hides treason, deserves a far greater torment than an open enemy. He hath great reason to fear that God will never own him, as not knowing the disguise he so often uses. Therefore my tongue and heart shall go together, and I will always seem what I am, and be what I seem.   

MED. 31.  
Walking in the fields, and seeing the tender grass already tincted with a lively verdure by the forward Spring, and how invitingly with its sweet freshness, and fresh-sweenesse, it allures the fancy of the delighted walker to some pleasing meditations. I cannot but think of man's dulness, that is not able from the sweet showers of God's grace and mercy distilled on his drooping soul, to gather thence so much spiritual life as may quicken his thoughts to the meditation of his happiness. Lord, as we, like the earth of rain are receivers and hearers of the word, so let us imitate its thankful fruitfulness, and with a grateful retaliation endeavour to be doers: ravish our hearts with the thought of thy love, raise our desires to the performance of thy commands; grant we may do what thou commandest, and then command what thou wilt.   

MED. 32.  
IN these times I meet with many men whose crazed brains will never let them enjoy the golden mean, but always drives them to the greatest extremes, Incidit in Scyllam qui vult vitare Charybdim, for hoping to escue the one rock of superstition, they fall and split themselves on the other of Atheism. I can resemble such to nothing better than Jesuits, and both to Sampsons' foxes; who while they look and strive to run several ways, have a firebrand in their hearts, with which they endeavour to destroy both Church, and State. It's an old Proverb, when the fox preaches, let the Geese take heed, for thereby he'll only seek by their security, an opportunity the better to worry them. I love not the Fox of himself, he is destructive enough, but a Fox with a firebrand is like an Ignis fatuus, that wholly stupifies our senses, and leads about in error, till we arrive at our destruction. I will therefore take the wise man's counsel; Take these Foxes, these little-foxes that spoil the Vines.   

MED. 33.  
HE that lives all his life time as if he should never die, or at least should never come to an account, but drives off his repentance, till he lies on his deathbed, and thinks then, one Lord have mercy is enough to carry his soul to Heaven, may perchance find, instead of joy, a gulf of endless, easeless, remediless torments: but what say our Ancients, nunquam sera, it is never too late to do well: why then should I ever despair of mercy? Was not the good thief on the Cross admitted into Paradise? were not the Labourers sent into the Vineyard at the eleventh hour, and yet received an equal hire with the first? As I will not therefore despair, so I will not yet so presume to expect it as due, I will not with the Epicures say, Let us eat and drink, for to morrow we shall die: but let us repent and amend, since we may die daily.   

MED. 34.  
WHen I come among a company of Musicians, and see every one playing on a several instrument, and singing thereto, with various voices, and yet hear what a melodious harmony ariseth out of that discord, which pleases mine ear, delights my fancy, and lulls my senses, as it were into a sleep with content; I cannot but think of that heavenly joy among the Saints, where all sing Allelujahs with one consent, what a supernatural content they enjoy! If then our inferior music can so ravish my senses, what shall I say of those superior? whose least harmony as fare surpasses ours, as the golden ore excels the contemned sand; the least sounding of whose Angelical voices, as fare exceeds the sweetest melody, and most delightful symphony of our best tuned notes and instruments, as the purest Diamond, and most hard Adamant do the britlest glass. Lord make me one of that heavenly Choir, that sing perpetual praises in thy presence, that my voice may chant forth Allelujahs to thy name. Oh heavenly joys, filled both with content and happiness!  
Lord raise my spirit that I may attain  
To chant forth praises with thy heavenly train,  
Ravish my senses, my dull notes inspire  
With holier fancies, make me of thy Quire.  
The greatest discords shall, that now appear  
Be then melodious harmony; Lord hear.   

MED. 35.  
How useless, and altogether uncomfortable is that room at present, where darkness is predominant, making me sit in an unwilling idleness, which is both useful and sociable, when candles are brought in; Lord think I then, how comfortless is my soul, till thy lightning grace spread its refulgent beams in my heart; infuse it then into my heart, and then it will be ready to show forth thy praise.  
Lord in my heart, make but thy graces shine,  
I shall to praise thee then be wholly thine.   

MED. 36.  
THough Charity begin at home, yet it must not end there, for no man is borne only for himself; a man must not spend all his kindness within doors, but must stretch out his hand to be bountiful to others, whose wants require his help, and whose penury calls for something of his abundance: As I must therefore always provide for my own, to avoid the brand of an Infidel; so, when it lies in my power, I will do all good to others, that I may gain the Character of charitable. I am not borne all for myself, but somewhat for others: for it is better not at all to live, than not to live to profit my Country.   

MED. 37.  
HOw soon doth time pass away, the morning is gone, the noon is already come, and it will not be long before the night overtake us; the work we have to do, we must do quickly; before night come, wherein no man can work: our life is that moment of time, which so soon passeth away, the morning of our youth is fled, before we well know we are borne, the noon of our middle Age is already come, and yet we are not prepared for that work, which ought to have been done in our morning; the night of our old age is approaching, wherein the very stooping of our bodies towards the ground tells us, they are going to decay, and that now, that we would, we cannot take hold of that happy opportunity so often before let slip by us. Lord make me always ready to receive thee; The only way to sweeten death, is always by having it in remembrance, and the best way to make a happy exit, is by always meditating on my end.   

MED. 38.  
When I seriously consider with myself, how with two or three glances of my eye, I am able to run over that most glorious fabric of the world in a card, which by perambulation, I was not able to compass in many years, nay in my whole life; it drives me with admiration to the thought of the wonderfulness of God's works, of which we may contemplate with ease, yet not be able in our whole life to attain the perfect knowledge of them; it makes me chide the folly of those men, who contemn other men's industry and labour, and think by sitting at home, and finding fault, to gain Knowledge of the mystical secrets of nature, and the world: I will therefore by praising their deeds, encourage, and prick forward others to the discovery of that, which my too great sloth hinders me from, and since I cannot do it myself, I will praise God for those which can do it for mine and the general good. He only knows to prise rightly, that understands the worth truly.   

MED. 39  
I remember a story of one, who coming into the burial place in Rome, where Caesar lay, would needs know which was his head, among many others that lay there; it was answered, that with no nose, which he seeking, and seeing all want, not being satisfied, demanded yet a second time, and then was told, that without the teeth, when he looking, and seeing all want, said so, and so could not learn: whence then tends this great ambition to aspire, and thirst of riches? Your greatest honour in the grave cannot distinguish you from the basest beggar; Irus and Croesus, Caesar and the meanest Roman soldier, the greatest King, and the meanest Peasant are all alike in death; the thought of this should drive men from such vain thoughts. I will never spend all my time to gain that, which will at last do me no help, but the chief of my care shall be, not that I may die rich, but good.   

MED. 40.  
WHat a little spark will kindle a great fire? What a little fire will set whole Cities in a flame? How soon will Napthe take fire? The tongue is this spark, greater provocations are the fire, and a hasty person is the soon fire-taking Napthe; How careful then ought we to be, lest our tongues by greater provocations strike that fire in hasty persons, which increasing by factions, may grow into a flame? I will take heed therefore of saying, or doing that, which may breed distractions, and I will endeavour to set men together, but not by the ears.   

MED. 41.  
WHen divers men are assembled at a feast, I see that one can eat hearty, even enough to suffice nature, of that dish, which another man's stomach would not digest, which another man's palate could not relish. I can gather out of those greatest calamities that press me, some hopes of God's love towards me (for every son he loves, he chastiseth) and comfort myself in those saddest afflictions, under which, perhaps another man may faint, nay even despair; We see that out of the same flower the laborious Bee can gather honey, and the venomous spider suck poison. I will comfort myself with this, that God will strengthen to bear, yea, and overcome the afflictions he lays on me.   

MED. 42.  
HOw great is the content of the righteous? when he is departing out the world, he always accounted himself as a stranger, or pilgrim, and never set his mind on any thing in this world, knowing them to be altogether vain, and unsatisfactory, he only now dying rejoiceth, that he is going to enjoy good: What traveller having passed many dangerous ways, rejoiceth not when he draws near to his Country? What pleasures have we in this world which draweth near to an end every day, and which selleth unto us so dear those pleasures that we receive? I will never certainly brag of an ill market, but I will endeavour to mend myself: I will not be of their mind, who think nothing good but what is dear, but I will always seek to have a pennie-worth for my penny.   

MED. 43.  
What man is not content to departed out of an old ruinous house? who is so senseless, and altogether neglectful of his life and safety, as to love constant fightings and battles? The world is an old decaying edifice, and what other thing is our life, but a perpetual battle and sharp skirmish, wherein we are one while hurt with envy, another while with ambition, and by and by with some other vice, besides the sudden onsets given upon our bodies, by a thousand sorts of diseases, and floods of adversities upon our Spirit: Who then will not say with Saint Paul, I desire to be dissolved and to be with Christ?   

MED. 44.  
HOw much that candle steeds me at night, which at noon day was of no use? yet not that now it hath more light, but that there is more need of it: every man will be my friend in the noon, the time of my prosperity, but he is a true friend, that sticks to me, and helps me with his counsel in the night of my adversity, when ill fortune hath cast me down, amicus certus in re incerta cernitur, I will always love, and desire friends; but a friend at a dead lift, is really alter idem.   

MED. 45.  
IN the same garden, where we spend many hours to manure the ground, and set sweet and wholesome herbs; We see how slowly yet they come forward for all our care; when stinking Hemlock, and other filthy weeds of themselves grow apace, nature being to these a true nursing mother, to the other but a step dame; and those very herbs when grown up, if not carefully looked unto, and cleansed, will be choked by the unwholsomer weeds: with how great reluctancy, and how much labour is man, sinful man brought to follow good? when all persuasions, and entreaties, all menaces, and threats, all punishments and sufferings, are scarce able to drive him one step forward to good; yet the same man runs with great willingness, much vehemency and violence to evil; How hard is it for a man to forget sin, or to remember God? to sin is the note of a man, but to stand in, to persevere in sin, is the Character of the Devil: though I cannot, as I am a man, refrain from all sin, (for that is impossible, the evil that I would not, that I do) yet I will not be so much devil as to persevere in it.   

MED. 46.  
EVery stomach will not digest the same meat, for what is one man's food is another man's poison; the Conscience is like our stomach: for what I hold to be a sin, another perhaps will deny to be one; and as every man's palate will not alike relish all meats, nor his Conscience abhor all sin; though he acknowledge theft, he will not do the like for adultery: though he abhor Sacrilege, he can yet dispense with Idolatry: nay, haply he may stumble at a straw, and leap over a block; he will strain at a gnat, yet swallow a Camel; he will not swear at all by any means, though in a lawful cause; but for a fee, he will bear false witness in any cause; the only way to avoid running into this Dilemma, will be, to make a Conscience of all sins: I will think no sin so little, as that I may willingly commit, but I will therefore endeavour as near as I can to shun all; Qui non ante cavet post dolebit.   

MED. 47.  
What a various disposition of mind and speech doth every Climate affords its Inhabitants; and not only so, but the very same Clime stamps a several character of body on every particular Native thereof, insomuch, that in almost the whole world, one shall never see two men alike in feature, and condition; nay, some are by nature so contrary to us, that they are made black, drawing our wonder after them wheresoever we see them, as having in them somewhat monstrous, rara avis in terris nigroque simillima Cygno. And though every man be thus bodied, and vizaged severally, yet hath God made the heart of like form in all, thereby showing, that though we differ in all outward parts, yet our hearts should all agree, tend to one Centre, viz. the praise of our Creator; I will, since God hath given our hearts one form, endeavour to reduce them to one affection, to do the work for which they were created: I will never raise several opinions in that, which God created but for one.   

MED. 48.  
ALl manner of Creatures in their kind resemble one another, man only excepted, amongst whom, 'tis even a wonder to find two alike, the reason is, because the mixture of the humours is different in every man. If then the humours several mixture be the cause of so much variety, doth it not argue the mingler full both of power, and wisdom? Oh the depth of the wisdom and power of God, that can from such things produce so great a variety! Can we ever sufficiently praise the rich wisdom of so mighty a Creator? Can we sing eternal Allelujahs, all would be too little.  
As from the humours divers mixtures grow  
A great variety of features, so  
From thence a hearty thankfulness doth spring  
To our Creator, that's a mighty King.  
From well mixed humours best conditions grow,  
From godly hearts the best thanksgivings flow.   

MED. 49.  
I Am the way, the truth, and the life, saith our Saviour: All the while we live, we are travelling in Christ our way, to attain him to be our truth, and our life. What is the earth but a passage in a strange land? for Heaven is our Country; What is this world but a Sepulchre, since our departure out of it is an entrance into life? what is it to dwell here, but to be plunged in death, and what is our body but a prison, since to be delivered out of it is Liberty? And if it be our chief happiness to enjoy the presence of our God, is it not a misery not to enjoy it? I will earnestly desire to finish my race, yet I will not take a desperate course and murder myself; I can by steps and degrees easily and safely descend from the top of that tower, whence, if I cast myself headlong, I should break my neck; fair and softly goes fair.   

MED. 50.  
THe strongest and best man gins to die, before he well knows he lives, as soon as he is borne; and of the shortness of man's life are given many resemblances, but amongst all, I think none doth re verâ more really present it to our view, than the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to breath, or live: it consists but of two letters, but the one is the first, the other the last in the whole alphabet; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holds forth to us our beginning, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our certain ending; he that gins with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and proceeds, must of necessity come at length to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Let us not then spend that little time we have here, so, as if we should never die: we have a long journey to go, and yet little money, and less time to spend; I will therefore take heed, that I spend not too prodigally at first, lest my wants make me fall short of my journeys end.   

MED. 51.  
IT is the foolish ambition of too many, in this last and worst Age of the world, either to be best, or not at all, & 〈◊〉 they cannot attain the perfection of their desires, they will not desire to be perfect; I am not of their minds, but since I cannot do as well as I would, I will do as well as I may, and what I want in my actions, I will perform in my desires. It was that pride that transformed Lucifer, once a glorious Angel, into a devilish fiend.   

MED. 52.  
With how pleasing mirth, and yet mournful melody, doth the pretty Nightingale please the ear of the delighted hearer, while with sad Elegies she condoles the wretched fate of her brother Itys, the hearing of whose mourning, making me remember the former story, drives me to the thought of my own obstinacy, that for greater sins cannot sigh out one complaint, or shed one relenting or repenting tear; Oh the dulness of humane nature, which the very birds, and other irrational Creatures can reprehend! Let us therefore always take care of doing that, which draws down judgements on us.   

MED. 53.  
WHen in the beginning of the Spring I walk in the fields, and hear there the chirping melody of the little Nightingale, how do her sweet notes ravish my senses with joy, which when I seriously have harkened unto, and consider one poor bird can so please, nay, even revive me, then think I, with how much greater delight should I be wrapped, when I meditate on those heavenly joys, where every Singer is a King, and every Minister an Angel, where there is joy infinite, pleasures everlasting, and happiness without end, where all things ever flourish, and perpetual Anthems are chanted forth to him that sits on the throne. Lord, make me but worthy to enjoy a place in that heavenly mansion, and receive me into those everlasting habitations, where I may count it my greatest happiness to know, that my felicity is without end.   

MED. 54.  
A Happy content, is the only contented happiness, and to a covetous man, the whole world is not enough, though the least part or tittle of it be too much; Esau, though he confess he has much, yet desires more; jacob, though he has little, yet thinks it enough; desire lifts up the poor man toget, the rich man though he have, yet is troubled to keep. I would not be therefore too poor, lest I take the name of God in vain, and despair of his love to me; neither desire to be too rich, lest I say, who is the Lord, & deny him; but make me able to say with Paul, In what condition soever I am, I have learned therewith to be content.   

MED. 55.  
WHat traveller doth not patiently endure many weary steps, and hazard his person in many dangerous ways, that he may at last come to his beloved Country? what man lives, that is not here, both a Stranger and a Pilgrim? we must go many steps by temptations, and run through the furnace of afflictions, before we come to heaven. The way to Canaan is through the Wilderness; the way to heaven is narrow, and they that travel therein, must turn neither to the right or left hand, lest they fall into the Desert of Sin, and be torn by the briers and thorns of Temptations and afflictions. Shall we therefore despair? no, the Apostle saith, In patience possess you your souls. How sore was David tried in Absoloms' Rebellions? yet what a glorious exit from them was wrought by his patience. I will therefore patiently submit to God in the bearing my own burdens, as knowing it will have a period: and I will not fret, but quietly wait, hoping to enjoy his promises of mercy; Da mihi in hâc vitâ patientiam, in alterâ indulgentiam.   

MED. 56.  
HOw great a happiness is there in content, and how contented is that man that is happy? was not C. Fabritius happy in his content, that would rather, though poor, refuse the Samnites gold, rather than be rich by dishonesty? Which were more happy, they, who in the destruction of their Country, sought only the preservation of their riches, or Byas bewailing its misery, and being satisfied with his Omnia mea mecum porto: It was a brave speech, Next to Alexander that has all things, is Diogenes, who contemns all things, is content with all things. It is no marvel if we covet more, when in all things of the world there is no satisfaction; though we may satisfy the desires of our soul, yet we cannot satisfy the souls of our desires.  
Felice's animae! quibus haec cognoscere cura est,  
Inque domos superas scandere cura fuit.   

MED. 57  
HOw great an uncertainty is there in the things of this world? and when a man is at highest, he is in most danger of falling; Sejanus, as Seneca speaks of him, presently sunk and fell in a day; and Bibulus, in the height of his joy, and in the midst of his triumph, was killed by a tile falling upon him: who would spend himself in grasping that which he is sure he cannot hold! I will never grieve to lose that which I cannot keep; but I will with the Philosopher, walking in the Fair, thank God he hath made so many things which I have no need of; he that chooseth vanity, is lighter than vanity.   

MED. 58.  
THe wicked worldling thinks it the greatest judgement, to endure, and undergo affliction, when the righteous esteem their condition saddest, if God cease to be angry, and will chastise no more; for it is then with the soul, as with a ship, which when the Pilot leaves, no man will look after it, but all run from it, & leave it, till at last it perishes. I will therefore say with the Wiseman, Give me any plague, but the plague of the heart, and any anger of God, but this, that he will be angry no more.   

MED. 59  
GOd at first made man in his own Image, that he might glorify him for his creation, and direct his steps to the following of true goodness; for truth is a pattern of that Image, in which God at the first made man, and is as a girdle of many links, whereby we may climb to true happiness; the first of which is conformity, when we apprehend him as really he is: another is, when we speak according to what we know, and do according as we speak. Lord, since thou createdst us all here to end, make us consider, and always remember the end of our creation, and not as it were emulous of the Serpent's curse, to cleave with our belly to the ground: as we have our being from God, so we have our wellbeing in God.   

MED. 60.  
What have I done to this angry little dog, that he thus flies at my shins, & follows me bauling, ready at every step I take to by't me, I neither chid, or struck, or offered to do any thing else at him: thus do I see how causelessly an honest man may be persecuted, and how every pedantic fellow will follow him, not only with mocks and flouts, but bitter rail, and malicious false accusations; what Christian will desire to be better esteemed then his Saviour, was he not so used? who had greater temptations in this kind than David, a man after Gods own heart? Lord direct me but in thy way, I shall not regard then any persecution; it shall never trouble me, though I be persecuted, if it be undeservedly. I had rather suffer persecution, and not deserve, then deserve, and not suffer it.   

MED. 61.  
WHat fruits could the parched ground bring forth, if not moistened with seasonable rain? what sweet and fertile showers doth the heaven send down to refresh its drough, and enliven the longing hopes of the laborious Husbandman? How barren would that soul be, where grace through the eye cannot for former sins drive out one repentant tear? the sin of our soul is the soul of our sin, and when our eyes cannot dissolve themselves into rivers of tears, our hearts congeal as hard as rocks of Adamant; yet that Adamant can be broken with vinegar, and tears of repenpentance will wash away the hardness of our stony heart.  
Lord grant me grace to turn away sins smart,  
And make my tears soften my flinty heart.   

MED. 62.  
THe poor Publican was sooner heard, that said little, and stood afar off, than the proud-loud-boasting Pharisee: 'tis not the multitude of our words, but the zeal of our hearts that God affects: the righteous man in the midst of trouble can fly to God by his prayer, when the abundant prosperity of the wicked makes him guilty both of neglect and infidelity: the prayer of the heart, is the heart of prayer, and where my faith fails, my prayer falls; our infidelity stops God's ear, and makes us that we cannot hear when he calls. I will be humble in prayer, but not fearful, Qui timide rogat, docet negare.   

MED. 63.  
THe sacrifice of the wicked is an abomination to the Lord, when the prayer of the righteous is as a sweet smelling odour. Zeno sailing with a company of lewd Atheists, there suddenly arose such a storm; as drove the most impious among them to his prayer; peace; quoth he, lest the gods hearing, cast us away, because you are here: 'tis our iniquities that separate between us and our God: I will never therefore absent myself from God by prayer, so long, as that when I come, I should be taken as a stranger; nor shall the burden of my sins so clog me down, but that I will fly to my God.   

MED. 64.  
IN the midst of extremities, to fly to Christ, is the sign of a true Christian faith; to hope and rest on God, is the best muniment. We read, our Saviour slept in the height of a storm; a quiet conscience is a bed of Down, yet is he not so secure in himself, but that he can sympathize with his disciples: shall we say, his suffering them to ingeminate their calls, was either because of a deafness in his ear, or dulness in his heart? O no, he heard them at first, but he loved to hear them again, but they no sooner speak, we perish, but he awakes; me thinks I see our Saviour startle at that word: thus do we see the gentle prayer of a disciple is sooner heard in heaven, than all the thundering of the creature, and that Christ that sleeps in a storm, wakens with a prayer.  
Lord teach me but to pray, so shall no sea  
Of woe over whelm me, for I'll fly to thee.   

MED. 65.  
HAve you seen the rugged Ocean disturbed with the impetuous blasts of furious winds, how it curls its angered forehead, with threatening waves, affrighting with the terror of death, the most skilful Pilot, and valiantest Navigator that ever sailed on the Main? but then to remember the storm our Saviour stilled, comforts them, and tells us, that God's Justice never fails, it alalwayes meets with the ringleaders in any sedition; neither do the followers escape unpunished: The winds resemble the leaders, the waters like the common people, are of themselves quiet, but once moved, montes volvuntur aquarum. I will never raise such a spirit, which I am not able to allay, lest at last it pull my house over my head.   

MED. 66.  
WHen a sudden storm arises, how fast will the harmless sheep run to the next brambles, where thinking to save herself by its shelter from the fury of the storm, it is deceived into a greater ill, and returns with some loss of its fleece; just such think I, many times proves the friendship of some ingrateful, and selfseeking friends, to whom, when driven by the adverse blasts of a contrary fortune, I retire myself for help and comfort, they either altogether cast me off, or prey upon my necessity, so that such help proves more fatal to me then my worst calamity. I may patiently bear all outward miseries, and though I am wet to the skin, I can dry myself again, but when my professed friend, instead of love, works my woe, this, this cuts me to the heart: Brutus one stroke went nearer Caesar's heart, than the stabs of all his other enemies.   

MED. 67.  
WHat a beastly drunkenness will soon surprise that man that sits all day, and drinks nought but wine, when the same moderately used, is both pleasant and good. Prosperity is this wine, a constant enjoyment whereof might cast into a surfeit of sin; God therefore mingles it with affliction, to keep us sober; Shall I dislike the physic, because it pleases not my palate? I care not whether it be toothsome, so it be wholesome: we would have it to cure, not to please us: give me so much prosperity, as may make me mindful to return, and cast me not down so much, as to make me despair of thy love: I may as well starve as surfeit.   

MED. 68  
AS the Hart panteth after the rivers of water, so longs my soul after thee oh God. It would be an easy matter to come to heaven, if outward shows and professions would bring us thither, there must be a hearty desire, an earnest longing, and a constant perseverance therein; we will run through all difficulties, to attain what we long for, what we desire: hence then is our Love to God known to be hearty, if for his sake, we make light of the world, contemn afflictions, and count all things but dross in comparison of him. I will not serve God, because others do so, but because it is my duty.   

MED. 69.  
AM I the first whom a false report hath slandered, or do I think I shall be the last? Why then do I so trouble and vex myself? It is the commonest thing of a thousand, to be told of our failings, (though what we do well, is hushed up in oblivion) and can any man think to sin, and not hear of it? yea, but the falseness of the thing laid to my charge, is the cause of my vexation, they laid to my charge things that I never heard of: but shall I expect better measure here, then was dealt to our Saviour? was not he more maliciously accused? but this thing will make me take heed to my ways, I will never say, or do any thing that I would be ashamed to let all the world see and hear. The only way to deter us from sinning, is, to say, this I am about to act, is sin, and therefore cannot be secret.   

MED. 70.  
BLessed are the Peace makers: how happy then is he that composes and alleys divisions? the greatness of the blessing is never rightly known, but by the goodness; that Mariner can never truly prise a calm, that hath not been in a storm; in a calm the Sea is the skies lookingglass, it is the still music of the world. Peace is the vigour of the Law, the honest man's best patent, the harmony of the soul, the richest casket of a King's Crown; where Peace is banished, confusion presently arrives: If Peace be in our walls, than plenteousness will be in our Palaces. The Gospel is the word of peace, it is the grand blessing of our heavenly Father; Osculum spiritus sancti: tis like the Dove in the Ark, always with the Olive branch of plenty in its mouth; 'tis the bride's wedding Ring, and the Bridegroom's garment; Oh heavenly happiness, wherein we imitate the harmony of the Communion of Saints! Oh thou who givest every good and perfect gift, send us this Peace! I may say of it, as one of ingratitude, Si ingratum dixeris, omnia dixeris: give us this blessing, and we have an Epitome, a compendium of all blessings. Oh God send us thy peace, then shall we enjoy thee, the God of Peace.   

MED. 71.  
WOuld any man desire to be happy? seek it then in the haven of happiness; a perpetual study and labour in God's Law, will at length work out a perpetual bliss. The Saint's felicity carries with it perpetuity, in rebus Coelestibus non consideramus tempus, this flesh can have nothing in it but what is perishing, but the robe of glory shall never wear out, or suffer a consumption; the state of perfected bliss shall never be stirred, semper satiaberis, & nunquam satiaberis, I will never be so impious, to make salvation an uncertain demise, and in my greatest fainting fit, I will comfort myself with this, that there is a state of life to hold me up; I will stock it in heaven, where I shall never need fear of being rob; Saints, though they may have some temporary faults, yet they have a certain bliss, peccent Sancti, non pereunt.   

MED. 72.  
WIth what earnest, yet humble expressions, doth this poor beggar follow, entreating the extent of my charity in the small gift of a penny, which when he hath received, how many thanks doth he return me; when my whole estate will not serve a griping usurer; Oh God the least of thy blessings are more than I deserve, make me thankful to thee, that whatever I do may be to thy glory, make me pray earnestly, yet humbly, that so by thy grace, I may be freed from the paws of that hungry Lion, whom nothing will satisfy, but the eternal destruction of my soul.   

MED. 73.  
WIth how much glory doth the Sun arise, darting forth comfort with his shining beams, not one ambitious cloud daring to intercept our joy; yet see how soon after his glittering rays are overspread with dusky clouds, that dim his heavenly light, and rob us of the joys we should receive from his great lustre: Such think I then are we, when with more curious thought I view the fleeting course of gladsome youth, how soon his flower decays; If in the Sunshine of our pleasant Spring, we do not, are not good, how on a sudden are we hindered from our aim, being overclouded with an older age; for if we thus neglect our primer years, and suffer youth fruitless to fade away, wherefore then do we live, or were we borne? I will not therefore neglect my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the present time, but I will do good while I may, for I know not how soon the clouds of age, or afflictions may let me.   

MED. 47.  
OUr days fly away like a shadow; so soon passeth it away, and we are gone, saith the Psalmist: Can any man think his pleasures here are permanent, or hope his life will endure for ever, because a little happy? observe we but how stealingly death steps in, tacito pede, when we think our joys are surest; no ransom, not the whole world is sufficient to redeem one day; if worthy acts or valour were sufficient, he then had yet remained alive, whose twelve labours yet record his fame with honour. And that great Alexander, who with but a handful of men overthrew the Persian pride, and took the Crown from off its Monarch's head: but their fall shows our life is but a flower, growing to day, perhaps nursed by the Sun's warmth, and refreshed with colder dew, yet plucked ere night from off its stalk, and withered.  
What man is he who can put by death's dart,  
If levelled once, and shot against his heart?   

MED. 75.  
SEe you that dust with which the sportive wind does play the wanton? now framing it in curls; anon disperseth it abroad, throwing it now here, now there, it is perhaps the remaining relics of some fallen beauty: See, even in death it hath not lost its nature, but as before so still, does fly about to trouble our weaker sight. O insolent, yet empty boast of flesh! though we be ennobled with the greater honour, & set on the top of Fortune's wheel in our life, though we leave heirs behind to maintain our name, which will with everlasting monuments (as much as in them lies) eternize our dying, nay, dead memory, yet will death betray for all these things our dust to every blast! Alas poor relic of our glory, wilt thou still swell with glorious ambition; or rather is it not to mock weak, yet proud man, who rises strait above his centre by the meanest blast of common praise, ready to think himself now weak and falling, stable, yea even immortal.  
Leave off this pride frail man, for all thy lust  
To beauty's madness, for it courts but dust.   

MED. 76.  
EXpectation in a weak and wearied mind, makes an evil greater, and a good less, but the constantly resolved mind diverts an evil, being come, and makes a future good present before it come. I expect then the best, I know the worst; worst and best will arrive both at their end.   

MED. 77.  
AS I walked about, hoping to please my wand'ring sight with pleasing objects, I happened to come into a place separated for the burial of the dead; which when I had entered, instead of my hoped and desired pleasures, I saw nothing but signs of mortality, here lay skulls half covered with hair, there bones almost turned to their first matter, dust; whence I drawn this Conclusion, that in all our delights and pleasures, we ought still to remember that we are mortal; no man can promise himself life for a moment, for there is nothing so mean but may prove his executioner, every tile from the house may fall down on our heads and destroy us; every disease, though small, every element though weak, and every creature, though contemptible, can inflict on us the punishment and vengeance of a God angry with us for our crying enormities: aut ubi mors non est? how ought we then to live 'mong all these dangers, every day prepare ourselves that we be always ready, and may not be taken unawares? we should with the holy Father, have this sentence always sounding in our ears, Surge, & veni ad judicium, Arise, and come to judgement: but we are so forgetful of all things that concern our good, that we had need to have one every morning to come to our chamber door (like the Emperor of Rome) and say, Remember there is a judgement, to which thou mayst be called this day, therefore prepare thyself.   

MED. 78.  
IF in this life only we had hope in Christ, saith Paul, we were of all men the most miserable: through how great afflictions, how many tribulatious do the righteous wade, while they see their wicked enemies live at ease and prosper? 'twere enough to stagger their faith, did they not look higher for their reward; they are comforted with this, Since thou in thy life time hadst thy good things, but he his bad; therefore now is he comforted, and thou art tormented: I am glad God will so fare own me for his child as to chastise me; and I will with joy submit to his punishment, because 'tis fatherly to correct, and not to destroy; and though the wicked do joy in his deferred punishment, yet let them know, Quod defertur, non aufertur, though God has leaden feet, yet he has iron hands, he will at last strike home, Sera venit, sed certa venit vindicta deorum.   

MED. 79.  
IT is a rule by observation true, that they that fear not to be thought faulty, will neither be afraid to commit the fault, nor be ashamed to be seen after the fact, they will braze their face against shame, and steel it against the bitter taunts of enraged truth; as little fearing the one, as loving the other, but drawing down vengeance on their reduplicated sins. I will do my endeavour not to seem, much more not to be faulty, and I will never glory in my shame, lest at last I be ashamed of my glory.   

MED. 80.  
GOod duties are base and troublesome to wicked minds, whiles even violences of evil are pleasant, especially, when by a continued perseverance, sin is perpetrated with a feared conscience, yet that very conscience, though it may be without remorse; yet is it not without horror, for there is no wicked man to whom God speaks not, if not to his ear, yet to his heart; and if the same God, who in good accepts the will for the deed, condemns the will for the deed in evil; with what a severe execution of Justice will he punish them, who commit sin with greediness? He that cares not for the act of his sin, shall care for the smart of his punishment, for the issue of sin is a thousand times more horrible than the act is pleasant.   

MED. 81.  
I Can never read that portion of Scripture, where jacob cunningly gains the blessing from his brother Esau, and his vain seeking, and fruitless begging it even with tears; but it drives me to think, how just might God be to cast us off, who sin with so high a hand against him; if with Esau we sell our birthright for a mess of pottage, if we forfeit, and that willingly, our everlasting heavenly inheritance for the deceitful momentary pleasures of sin, it is but just with God to cast us off as illegitimate: I will not therefore hunt after worldly pleasures so long with Esau, as to forfeit my blessing for my long stay; ere vengeance begin, repennance is seasonable, but if judgement be once gone out, we cry too late: while the Gospel solicits us, the doors of mercy are open, but if we neglect the time of grace, in vain shall we seek it with tears: God holds it no mercy to pity the obstinate.   

MED. 82.  
WHy art so heavy, O my soul, and why are thou so discontented within me? still trust in God, etc. It is a part of God's children's portion to suffer affliction, and we could not be currant coin in God's Kingdom, unless we be throughly purified in the fire of distresses: It is not with God as with man, to be paid your wages as soon as your work is done, no, true spiritual comforts are commonly late and sudden; the Angel of the Lord neither interrupts, or forbids Abraham in his Sacrifice, till the knife is up, nay even ready to fall down on the throat of Isaac: Gods charges are many times harsh in the beginnings, and proceeding, but in the conclusion always comfortable: I will therefore in all my affliction wholly rely upon God by faith, so will he make my recompense glorious, and send me a welcome deliverance out of all my trouble.   

MED. 83.  
IT is in the soul, as it fares with the body, wherein a wound in itself, though great, if timely helps be administered, is easily cured, which let alone to fester, and rankle, may not only endanger a limb, but the whole body: sin at the first is easily rooted out, but if once it proceed in a custom of sinning, if sin grow exceeding sinful, than woe is me, who shall deliver me? I will endeavour to keep this river within his banks, lest it drown me in its deluge; as I will fear each little wound for mortal, and so seek a timely cure; so I will take heed of all sins, and account none little, because my Saviour died for the least; who willingly and knowingly doth the least, will fearelessely commit the greatest.   

MED. 84.  
When I see two Game-Cocks fight in the pit, and each striving by the death of the other to remain sole Conqueror, I cannot but take notice of the vain strifes of great men, who without any cause at all seek the destruction of each other, endeavouring to make great the plumes of his own ambition, with the feathers of his adversaries downfall, as if it were glory enough to enrich himself by others ruins, I am not of that mind: but if I strive to be great, I will desire to be good, for great goodness is the best greatness, and I will not with Aesop's Daw trick up my pride with stolen feathers, lest I be served like her, that when every man takes his own, I appear not only naked, but ridiculous.   

MED. 85.  
HOw great pains will we take, & what hardship will we undergo, to attain that which we love? Jacob without grudging is content to pay 14. year's service for Rachel; we see the pleasures that God blesses his own children with are not easily attained; yet see, though we know vice is its own punishment, and virtue carries her reward with herself, though we know the fruitful recompense of virtue, and the barren ugliness of vice, yet is barrenness in the one, preferred before fertility in the other; I would rather choose virtue, though accompanied with tribulation, than vice clad in Scarlet, and faring deliciously every day; though I desire to enjoy pleasures, yet shall it always be with honest virtue, but I will never seek to buy them with the danger of my soul, nocet empta dolore voluptas.   

MED. 86.  
AS sinister respects have ofttimes drawn weak goodness to disguise itself, even with sins, so vitia plerunque virtutis, species induunt, vices many times strive to mask them with the name of virtue; what fare fetched arguments will the covetous man produce, and all to prove his gains, (or rather extortion) lawful, and when his proofs are all confuted, he will retire himself to this, that 'tis an honest way to get his living; Thus with a specious visor, doth he adorn his crime, and sins securely, not having one relenting thought, but runs on headlong to perdition; I will never seek to scrape up so many riches, as that my wealth may prove more irksome to me then my need, or that I should fear, God means to punish me more in my superfluity of money, then in the want; I will be jealous of my gain, and more fear than desire abundance.   

MED. 87.  
I Can never see a flatterer framing all his actions, and gestures, according to the humours of whom he flatters, but I think the Polypus a fit resembler of such a person, who changes his colours, as often as the various objects he touches do; Art thou sick, so will he counterfeit himself? art thou prodigal, he will tell thee, it beseems thy birth? whatever thou dost or sayest, thereafter will he frame both his words & actions, till he hath so far compassed his own ends, as thou must either trust him, or he will undo thee; I will not then look altogether at the outside of a fair word, nor trust too much to the subtle daub of a cunning flatterer, for outward appearances are but deceitful guides to our judgement, and they are worthy to be deceived, that value a flatterer above a true friend; a smiling malice is most deadly, and hatred doth most rankle the heart, when it is kept in, and dissembled.   

MED. 88  
TO see a beast have any one part of a man, produces in us not only a great, but a just admiration; but to see a man have all the parts of a beast is never taken notice of; to tumble in the mire like a hog, and after amendment, with the dog to return to his vomit again, is grown to a common custom, though a lewd one. Other sins move shame, but hid it; this of drunkenness discovers it to all the world, it not only makes imperfections, but shows those we have to others eyes: A man hath not then so much rule of himself as to be ashamed: I will always shun this vice, which will rob me of myself, and lay a beast in my room, for he that gives himself to wine, is not own.   

MED. 89.  
I Have read of a certain man, that came with a resolution to kill a Tyrant, but the stroke intended for his death, opened him a dangerous Impostume, whereon his Physicians durst not lay their hands; How oft doth the inscrutable providence of God, from injurious and bad causes produce good effects? Was it not a somewhat strange cure, where nothing but danger of death can save ones life? that which one intends for a mischief to me, may prove to procure my good, though not to be a benefit; for it is no benefit which I am enforced to receive, saith Seneca; neither is it a benefit, that maketh me iudebted to him I would not. If then thou wouldst do a benefit for me, first, give me the freedom and power of myself: for,  
Thou good turns mayst do, though thy intent  
Had in design to work some detriment.   

MED. 90.  
AS God loves a cheerful giver, so he hates an ingrateful, thankless receiver: with what high praises is the willing gift of the poor widow remembered, and what a terrible doom is laid upon the husbandmen, who could not otherways requite the Lord of their Vineyard, sending for some of his own, then by beating his servants, and killing his son: Oh inhuman barbarism, that could not afford a good word for the means of their livelihood: but no marvel, for he cannot be thankful, that is willingly forgetful of what he hath received; but I will receive courtesies with a gladsome countenance, for he that receiveth a good turn with a joyful thankfulness, hath already satisfied the first payment of the requital; but he that carries it in memory, hath already requited it.   

MED. 91.  
Justice and clemency are the two main pillars, that uphold a wel-ruled Commonwealth; Justice to punish obstinate offenders, and mercy to be extended to those that repent; what a solitude and desolation would there soon be, if all offenders were tried by the strictest rule of Justice? Is there any accuser without his fault? Clemency therefore is the most assured safeguard; for cruelty in governor's, increaseth the number of their enemies, by extinguishing them; It is better to have thy Subjects hearts tied to thee by love, than their bodies, a servile fear; I will always be just, but never severely cruel, and I will be merciful, yet not give a liberty to sin: to save is the property of an excellent fortune; And I know not whether there be any man more difficult to give pardon, than he that hath often deserved to beg the same.   

MED. 92.  
Were I to wish a titular happiness, or did I desire a real good, it should be this, that I might have a quiet mind, and a conscience void of fear, with whom, when thou conferrest, it can accuse thee of no base acts; thou needest no other indictment for sin, than what thine own conscience will prefer; The kill of a nest of young Swallows will produce an answer to convict thee of Parricide.  
Fear, suffering, sin, are fellows; conscience will  
Accuse thee daily for fore-acted ill.   

MED. 93.  
SOlanten miseris socios habuisse dolour is. If it be a comfort in afflictions to have a partner of our grief, how much greater is it to think, that what hath happened to him, all that went before him have suffered, and all that shall come after must endure; for is there any man so proudly arrogant, that will think to have himself exempted out of the rank of all others? can any man discharge some one house from that ruin, which shall destroy the whole world? therefore saith Seneca, hath Nature made that most common, which is most grievous, to the end that the equality thereof might in some sort lenify the cruelty of the fate. I will therefore in my sorrow always observe this measure, that it neither run into impiety or folly, and I will contain me in that habit which becomes a quiet; and not disturbed mind, though my tears shall flow, yet at last shall they stay, and though my sighs shall proceed from the bottom of my heart, yet shall they have an end.   

MED. 94.  
THe ample revenues 〈◊〉 ●●ince, if it come (as we say) into Hucksters hands, consumes and goes away in a moment, when the hundredth part thereof, well managed and husbanded, would rather increase then prove scarce. Wen I think of this, I cannot but blame those who cry out of the shortness of their life, which is not short indeed, but that we lose so much of it, so that I may say with the Poet, A little part of our life it is we live: And many men die before they are ready to departed the world. Why then, vain man, livest thou so, as if thou hadst a warrant to live for ever: Lord, teach me to number my days, that I may apply my heart unto wisdom. Since all that is to come is uncertain, I will live out of hand, I will not forget the time past, neglect that is present, nor fear that which is to come, lest when it is come, I find that I have been way busy in doing nothing.   

MED. 95.  
GRatia ab officio quod mora tardat, abest, the goodness of the benefit is half wanting, when we delay the doing of it; for the expectation of things, how good soever they be, is both tedious and displeasant: true liberality is quick & expidite, and it is the property of him that doth willingly, to do quickly; as it is said, Bis dat, qui citò dat; he has, at it were, done a good turn twice, who does it in time; so he that willeth a thing too late, does as it were, not will it at all; I will never give later than I should do, and weary out both time and occasion, before I assist and secure the indigent, lest my actions should witness against me, that I never had a will to do him good.   

MEd. 96.  
AN ancient Philososper seeing an ingrateful man prosper, taxed Nature of partiality, in that she had laded a thistle with fruit, ingratitude being both loathsome in itself, and hateful in all men's opinions; where a good turn is not only forgotten, but denied: faulty are those eyes that fear the light, but blind certainly are they that see not at all: of all men, I cannot but most hate and wonder at an unthankful person, since to requite is so easy a matter. Art thou a niggard, thou shalt not need to drain thy purse, thou mayst requite without expense; or art thou slothful, thou mayst sit with folded arms, and take thy repose, thou mayst without labour satisfy for a good turn: for (Seneca saith) in that very moment, wherein thou art obliged, if thou listest, thou mayst make even with any man whatsoever, because he who hath willingly received a benefit, hath restored the same.   

MED. 97.  
HOdie Croesus, cras Irus, though thou sittest to day on a throne, thy Will standing for Law, and domineering with a proud tyranny over thy inferiors, thou mayst to morrow lie with Job on a dunghill; see the inconstancy of fickle fortune, making, as it were, a tennisball of the world; who would be a servant to so wavering a Mistress? who would rely on that which is constant to nothing but inconstancy? I will therefore bare my affliction like myself, as one subject to chance, but resolved in the change of my fortune; though I may bewail my fortune; though I may bewail my fortune, and lament my fall, yet will I not dismay myself, since I know that all corporal damages, that betid mortal men, are either by means remedied, by patience suffered, by reason rectified, by time cured, or by death ended; there is a power above the capacity of men, and comfort may descend beyond the expectation of men.   

MED. 98.  
WHen I see a sealed Dove mount to such an aspiring height, as if it would seem to reach at the very heaven itself, on a sudden fall down like a dead and senseless carcase: It presently brings to my mind the soaring ambition of a high minded person, whose mind being sealed with popular applause, makes him, Icarus-like, with those waxed wings, to dare, even at Majesty itself, till at last, the Sun, either of envy or dislike, dissolve the conjoining wax, & he falls down headlong into the sea, both of comtempt and despair, yet who is frighted with his misery? how soon will another step into his room, and even strive to outvie his greatness, till the storm of a frown shipwreck him? What clog heavy enough to keep down ambitious thoughts? nothing can outballance ambitious desire: though it is full of pleasure in its beginning and rise, yet is its end cruel, and downfall sudden.  
While each thing stays within his proper sphere,  
It neither danger breeds to it self, nor fear.   

MED. 99  
PRovidence prevents-misfortunes, and gives life to future actions; but rashness is the mother of ill-luck, and not only blasts promising enterprises, but nips them in the bud. Is it not a piece of the greatest folly to requite an imagined wrong with an effectual mischief? I will look at my present being, not a promised, for promises of advancement are no assurances of enrichment; and he hath a short understanding, that will lose certain favours for uncertain riches: I will not be either carelessly, or overtimerously suspicious what may sinisterly or suddenly succeed, but I will be heedful of the hazard, lest any oversight may cross my designed endeavours, and so make me both hapless and helpless.   

MED. 100  
DImidium facti, qui bene caepit habet: though it were said of old, He has done the better half of his work that hath begun well, yet we know; that non progredi est regredi, he that goes not forword, goes backward; it were as good he had never set out, who sits down in the midst of his journey; jacobs' ladder hath many steps; it's not enough to begin to be good, but to proceed in goodness. It is as true as common, that exitus acta probat, the glory of a thing lies in its ending: It was a law in Rome, that when a soldier was fifty years old, he should no more bear arms; A Senator having attained to threescore years, was no more bound to attend the Senate: what should be the reason, but that after the turmoils of their tedious life, being freed from the cares of the world, they might think of their end? I like the Law well, but yet I will not follow it wholly, for I will not put off the thought of my death till old age, but will always prepare for it: since ever to meditate on my end, is the best end of my Meditations.   
FINIS.