Spare-minutes: or resolved meditations and premeditated resolutions. Written by A.W. Warwick, Arthur, 1604?-1633. 1634 Approx. 86 KB of XML-encoded text transcribed from 106 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A14795 STC 25096 ESTC S102697 99838468 99838468 2849 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A14795) Transcribed from: (Early English Books Online ; image set 2849) Images scanned from microfilm: (Early English books, 1475-1640 ; 1121:16) Spare-minutes: or resolved meditations and premeditated resolutions. Written by A.W. Warwick, Arthur, 1604?-1633. The second edition corrected and enlarged. [8], 92, [10], 87, [1] p. Printed by R. B[adger and G. Miller] for Walter Hammond, and are to be sold by Michael Sparke, in Greene Arbour, London : 1634. A.W. = Arthur Warwick. Printer's name from STC. With engraved title page bound before letterpress title page. In two parts; pagination separate but signatures continuous. Part 2 has separate title page, reading: Spare-minutes; or, resolved meditations and premeditated resolutions. The second part. .. London, printed by G.M. for Walter Hammond, .. 1634. Part 1: Badger apparently printed quires A-B. Engraved title page by T. Carke has imprint: "for W. Hammond". Reproduction of the original in the Bodleian Library. 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Conduct of life -- Early works to 1800. 2003-04 TCP Assigned for keying and markup 2003-05 Aptara Keyed and coded from ProQuest page images 2005-03 Judith Siefring Sampled and proofread 2005-03 Judith Siefring Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion The Inventors premeditation upon this Emblematicall Frontispice of the subsequent pious MEDITATIONS . MY Heart a matter good indite , By good Examples Cloud by Day , By Faiths shining Lamp led by Night , With Zeals wings soare up the steep way To Light inaccessible , which To Fill , and not be Fill'd , is rich . Leaving th' Earth and TITLES below , Where black Heart buried , yet not dead , Some Posthume rayes doth now bestow , Whiles it lies sleeping in Deaths bed . An Adamantine heart GOD leaves , But takes that which Contrition cleaves . Let each sound heart take in good part This , thus reflected , Broken heart . RESOLVED MEDITATIONS & Meditated REsolutions . Written by A. W. Enlarged . 1634 LONDON Printed for Walter Hammond Loquela Emblematici Frontispicij , in obsequtum Inventoris , & piam Authoris memoriam suggesta . ACcensus radijs , zeloque agitante levatus In coelum geminis , flammâ ocyus , evolat , alis Igne rapax Animus ; mundique nitentia tangit Lumina , Nub●genis , variata , & nixa , Columnis , Sursum contendens , summaeque , Volumina Legis Secum adamanda , verenda , Dieque ac Nocte revolvit . Haec alto ènsu : Mundó , TITVLISque relictis . Non illum , DVX SOLIS , amatique arbiter Ortûs Despicit , afflictum : cum mens divulsafatiscit , Cordaque dividuo perrumpit Malleus ictu . Si silices gest at , solidoque Adamante rigescens Effugit insultus , & faevi verbera motûs ; LVNAE LVX , illum non respicit , alma rigorem . Hîc , fractum COR , Lector , habes , penetrale serenae Mentis , & innocuae ; per quod , post funera paucos Nunc spargit radios animi vigor ultimus , ardor Verus , & instanti , duplicata potentia mòrte . Colli at hos , rapiatque in concava pectora Candor Lucidus ingenij ; deducetque aethere flammas , Concipietque novos aeterni luminis ignes . GVLIEL . HAYDOCK . Spare-Minutes ; OR , RESOLVED MEDITATIONS AND PREMEDITATED RESOLVTIONS . Written by A. W. — Ego cur acquirere pauca Si possim invidear ? The second Edition corrected and enlarged . LONDON , Printed by R. B. for Walter Hammond , and are to be sold by Michael Sparke , in Greene Arbour , 1634. TO THE RIGHT Worshipfull , My much Honoured Friend , Sr , William Dodington Knight , all health and happinesse . Right Worshipfull , I Will not make an over — large gate to my little City : A short Epistle best suites with so small a volume , and both fitly resemble your knowledge of mee , and mine acquaintance with you , short , and small . But a mite freely given , makes a poore widow liberall : and in this Present , poore , like my habilities , is a thankfulnesse , infinite , like your deservings . To speake much , might be thought flattery ; to say nothing would be knowne ingratiude : I must therefore be short , I may not bee silent . The happy fortune of my tongue hath incouraged my penne : and I humbly crave in the one , what I favourably found in the other , a courteous acceptance . Which if you please to add to your former favours , & my happinesse , I shall have just cause to rest Your Wòrships truly devoted ARTHVR WARVVICK . RESOLVED MEDITATIONS AND Premeditated resolutions . IT is the over curious ambition of many , to be best or to be none : if they may not doe so well as they would , they will not doe so well as they may . I will doe my best to doe the best , and what I want in power , supply in will. Thus whils I pay in part , I shall not bee a debtor for all . Hee owes most that payes nothing . PRide is the greatest enemy to reason , and discretion the greatest opposite to pride . For whiles wisdome makes art the ape of nature , pride makes nature the ape of art . The Wiseman shapes his apparell to his body , the proud man shapes his body by this apparell . 'T is no marvell than , if hee know not himselfe , when hee is not to day , like him he was yesterday : and lesse marvell , if good men will not know him , when hee forgets himselfe , and all goodnesse . I should feare , whilest I thus change my shape , least my maker should change his opinion : and finding mee not like him hee made mee , reject mee , as none of his making . I would any day put off the old cause of my apparell , but not every day put on new fashioned apparell . I see great reason , to bee ashamed of my pride , but no reason , to bee proud of my shame . THe reason that many men want their desires , is , because their desires want reason . Hee may doe what hee will , that will doe but what he may . I Should marvell that the Covetous man can still bee poore , when the rich man is still covetous , but that I see , a poore man can bee content , when the contented man is onely rich : the one wanting in his store , whiles the other is stored in his wants . I see then , wee are not rich or poore , by what wee possesse , but by what we desire . For hee is not rich that hath much , but hee that hath enough : nor hee poore that hath but little , but hee that wants more . If GOD then make mee rich by store , I will not impoverish my selfe by covetousnesse : but if hee make mee poore by want , I will inrich my selfe by content . HYpocrisie desires to seeme good rather than to be so : honestie desires to bee good rather than seeme so . The worldlings purchase reputation by the sale of desert , wisemen buy desert , with the hazard of reputation . I would do much to heare well , more to deserve well , and rather loose opinion then merit . It shall more joy mee , that I know my selfe what I am , than it shall grieve me to heare what others report mee . I had rather deserve well without praise , than doe ill with commendation . A Coward in the field is like the Wisemans foole : his heart is at his mouth , and hee doth not know what hee does professe : but a Coward in his faith , is like a foole in his wisedome ; his mouth is in his heart , and hee dares not professe what hee does know . I had rather not know the good I should doe , than not do the good I know . It is better to be beaten with few stripes , than with many . EAch true Christian is a right traveller : his life his walke , CHRIST his way , and Heaven his home . His walke painefull , his way perfect , his home pleasing . I will not loyter , least I come short of home : I will not wander , least I come wide of home , but bee content to travell hard , and be sure walke right , so shall my safe way find its end at home , and my painefull walke make my home welcome . AS is a wound to the body ; so is a sinfull body to the soule : the body indangered till the wound bee cured , the soule not sound till the bodies sinne bee healed , and the wound of neither can be cured without dressing , nor dressed without smarting . Now as the smart of the wound , is recompensed by the cure of the body : so is the punishment of the body sweetned by the health of the soule . Let my wound smart by dressing , rather than my bodie die ; Let my body smart by correction , rather than my soule perish . IT is some hope of goodnesse not to grow worse : It is a part of badnesse not to grow better . I will take heed of quenching the sparke , and strive to kindle a fire . If I have the goodnesse . I should , it is not too much , why should I make it lesse ? If I keepe the goodnesse I have 't is not enough : Why doe I not make it more ? Hee ne're was so good as hee should bee , that doth not strive to be better than he is : He never will be better than he is , that doth not feare to bee worse than hee was . HEalth may be injoyed ; sicknesse must be indured : one body is the object of both , one GOD the Author of both . If then hee give mee health , I will thankfully enjoy it , and not thinke it too good , since it is his mercy that bestowes it : if hee fend sickenesse , I will patiently indure it , and not thinke it too great , since it is my sinne that deserves it . If in health ; I will strive to preserve it by praising of him : if in sickenesse ; I will strive to remove it , by praying to him . Hee shall bee my GOD in sicknesse and in health , and my trust shall bee in him in health and in sicknesse . So in my health . I shall not need to feare sicknesse , nor in any sicknesse despaire of health . IT is the usuall plea of poverty to blame mis-fortune , when the ill-finished cause of complaint is a worke of their owne forging . I will either make my fortunes good , or bee content they are no worse . If they are not so good , as I would they should have beene , they are not so bad , as I know they might have beene . What though I am not so happy as I desire ? 'T is well I am not so wretched as I deserve . THere is nothing to be gotten by the worlds love , nothing to bee loft ( but its love ) by its hate , Why then should I seeke that love that cannot profit mee , or feare that malice that cannot hurt mee ? If I should love it , for loving mee , GOD would hate mee , for loving it , If I loath it for hating mee , it cannot hurt mee for loathing it . Let it then hate mee , and I will forgive it , but if it love me , I will never requite it . For since its love is hurtfull , and its hate harmelesse , I will contemne its hate , and hate its love . AS there is a folly in wit , so there is a wisdome in ignorance . I would not bee ignorant in a necessary knowledge , nor wise above wis●dome . If I know enough I am wise enough , If I seeke more I am foolish . IT s no marvell that man hath lost his rule over the creature , when hee would not bee ruled by the will of the Creator . Why should they feare man , when man would not obey GOD ? I could wish no creature had power to hurt mee , I am glad so many creatures are ordained to helpe me . If GOD allow enough to serve me , I will not expect that all should feare me . NO affliction ( for the time ) seemes joyous , all time in affliction seemes tedious . I will compare my miseries on earth with my joyes in heaven , and the length of my miseries , with its eternity , so shall my journey seeme short ; and my burthen easie . THere is nothing more certaine than death , nothing more uncertaine than the time of dying . I will therefore bee prepared for that at all times , which may come at any time , must come at one time or another . I shall not hasten my death by being still ready , but sweeten it . It makes me not die the sooner , but bee the better . THe commendation of a bad thing , is his shortnesse , of a good thing its continuance : it were happie for the damned , if their torments knew end , 't is happier for the Saints that their joyes are eternall . If man , that is borne of a woman , bee full of misery , 't is well that hee hath but a short time to live ; if his life be a walke of paine , it s a blessing , that his daies are but a spanne-long . Happie miseries that end in joy : happie joyes that know no end : happie end that dissolves to eternity . HAd I not more confidence in the truth of my Saviour , than in the traditions of men , povertie might stagger my faith , and bring my thoughts into a perplexed Purgatorie . Wherein are the poore blessed , if pardon shall bee purchased onely by expense ? Or how is it hard for a rich man to enter into heaven , if money may buy out the past , present and future sinnes of himselfe , his deceased and succeeding progeny ? If Heaven bee thus fold , what benefit has my poverty , by the price already paid ? I finde no happinesse in Roome on earth , 'T is happinesse for mee to have Roome in heaven . THere is no estate of life so happie in this world , as to yeeld a Christian the perfection of content : and yet there is no estate of life so wretched in this world , but a Christian must bee content with it . Though I can have nothing heere that may give mee true content , yet I will learne to bee truely contented heere with what I have What care I though I have not much ( If I have enough ) I have as much as I desire . If I have as much as I want , I have as much as the most , if I have as much as I desire . IT is the greatest of all sinnes alway to continue in sinne . For where the custome of sinning waxeth greater , the conscience for sinne growes the lesse : it is easier to quench a sparke , then a fire ; I had rather breake the Cockatrices egg , then kill the Serpent . O daughter of Babylon , happie shall hee bee that taketh thy children whilest they are young and dasheth them against the stones . NAture bids mee love my selfe and hate all that hurt mee , Reason bids me love my friends and hate those that envie mee , Religion bids mee love all and hate none . Nature sheweth care , Reason wit , Religion love . Nature may induce me , Reason perswade mee , but Religion shall rule mee . I will hearken to Nature in much , to Reason in more , to Religion in all . Nature shall make mee carefull of my selfe , but hatefull to none ; Reason shall make mee wise for my selfe but harmelesse to all ; Religion shall make mee loving to all , but not carelesse of my selfe . I may heare the former , I will hearken onely to the later . I subscribe to some things in all , to all things in Religion . ABundance is a trouble , want a misery , honour a burthen , basenesse a scorne , advancements dangerous , disgrace odious . Onely a Competent estate yeelds the quiet of content . I will not climbe , least I fall , nor lye in the ground , least I am trod on . I am safest whiles my legges beare me . A competent heate is most helthfull for my body , I would desire neither to freeze nor to burne . A Large promise without performance is like a false fire to a great Peece , which dischargeth a good expectation with a bad report . I will fore-thinke what I will promise , that I may promise but what I will doe . Thus whilest my words are led by my thoughts , and followed by my actions , I shall bee carefull in my promises , and just in their performance . I had rather doe and not promise , than promise and not doe . THE good-meaner hath two tongues , the Hypocrite a double tongue . The good mans heart speakes without his tongue , the Hypocrites tongue without his heart . The good man hath oftentimes GOD in his heart , when in his mouth there is no GOD mentioned : the Hypocrite hath GOD often in his mouth , when the foole hath said in his heart there is no GOD. I may soonest heare the tongue , but safest the heart , the tongue speaketh lowdest , but the heart truest . THe speech of the tongue is best known to men : GOD best understands the language of the heart : the heart without the tongue may pierce the eares of heaven , the tongue without the heart speakes an unknowne language . No marvell then if the desires of the poore are heard , when the prayers of the wicked are unregarded . I had rather speake three words in a speech that God knowes , then pray three houres in a language hee understands not . MEditation is the wombe of our actions , Action the midwife of our Meditations . A good and perfect conception , if it want strength for the birth , perisheth in the wombe of the minde , and , if it may be said to bee borne , it must be said to be still-borne : a bad and imperfect conception , if it hath the happinesse of a birth , yet the minde is but delivered of a burthen of imperfections , in the perfection of deformity , which may beg with the criple at the gate of the Temple , or perisheth through its imperfections . If I meditate what 's good to be done , and doe not the good I have meditated , I loose my labour , and make curst my knowledge . If I doe the thing that is good , and intend not that good that I doe , it is a good action , but not well done . Others may injoy some benefit , I deserve no commendations . Resolution without action is a sloathfull folly , Action without resolution is a foolish rashnesse . First know what 's good to be done , then do that good being knowne . If forecast be not better than labour , labour is not good without forecast . I would not have my actions done without knowledge , nor against it . IT is the folly of affection not to comprehend my erring friend , for feare of his anger : it is the abstract of folly , to be angry with my friend , for my errors reprehension . I were not a friend , if I should see my friend out of the way , and not advise him : I were unworthy to have a friend , if hee should advise mee ( being out of the way ) and I bee angry with him . Rather let mee have my friends anger than deserve it ; rather let the righteous smite mee friendly by reproofe , than the pretious oyle of flatterie , or connivence , breake my head . It is a folly to flie ill-will , by giving a just cause of hatred . I thinke him a truer friend that deserves my love , than he that desires it . WHen Children meet with primroses , nuts , or apples in their way , I see those pleasures are oftimes occasions to make them loyter in their errands , so that they are sure to have their Parents displeasure , and oftimes their late retunre findes a barr'd entrance to their home , whereas those who meete with dangers in the way , make haste in their journey , and their speede makes them welcomed , with commendation . Nature hath sent mee abroad into the world , and I am every day travelling homeward : If I meete with store of miseries in my way , discretion shall teach mee a religious haste in my journey : And if I meete with pleasures , they shall pleasure mee onely by putting mee in minde of my pleasures at home , which shall teach me to scorne these , as worse than trifles . I will never more reckon a troublesome life , a curse , but a blessing . A pleasant journey is deere bought with the losse of home . VVHen I see the fisher bait his hook , I think on Sathans subtile malice , who sugars over his poysoned hookes with seeming . pleasures . Thus Eves apple was canded with divine knowledge , yee shall bee as Gods knowing good and evill . When I see the fish fast hang'd , I thinke upon the covetous Worldling , who leapes at the profit without considering the danger . Thus Achan takes the gold and the garment and ne're considers that his life must answer it . If Sathan be such a fisher of men , its good to looke before wee leape . Honey may bee eaten , so that wee take heede of the sting : I will honestly injoy my delights , but not buy them with danger . I See , when I have but a short journey to travell , I am quickly at home , soone out of the paine of my travell , soone into the possession of my rest . If my life be but my walke , and heaven my home , why should I desire a long journey ? Indeed knowing my home so pleasant , I would not bee weary with a long walke , but yet the shorter my journey , the sooner my rest . I Cannot see two sawyers worke at the pit , but they put mee in minde of the Pharisee and the Publican : the one casts his eye upward , whiles his actions tend to the pit infernall : the other standing with a dejected Countenance , whiles his hands and heart move upward . 'T is not a shame to make shew of our profession , so we truely professe what wee make shew of : But of the two , I had rather bee good , and not seeme so , than seeme good , and not bee so . The Publican went home to his house rather justified then the Pharisee . WHen I thinke on the Eagles carying up of the shell-fish into the ayre , onely to the end hee may breake him by his fall , it puts mee in minde of the divellish costly courtesies , who out of the bountie of his subtilty , is still ready to advance us to destruction . Thus more then once hee dealt with my Redeemer , no sooner had hee rais'd him to the top of an high pinacle , but straight followes , cast thy selfe downe ; and having placed him on an high mountaine , let him fall downe and hee shall bee largely rewarded with his owne . If advancement be so dangerous , I will take heed of being ambitious . Any estate shall give mee content : I am high enough if I can stand upright . WHen I see leaves drop from their trees , in the beginning of Autumne , just such thinke I , is the friendship of the world . Whiles the sap of maintenance lasts , my friends swarme in abundance , but in the winter of my need , they leave me naked . Hee is an happie man that hath a true friend at his need : but hee is more truely happie that hath no need of his friend . I Should wonder , that the unsatiable desires of ambition can finde no degree of content , but that I see they seeke a perfection of honour on earth , when the fulnesse of glory is onely in heaven . The honour on earth is full of degrees , but no degree admits a perfection : Whereas the glory of heaven admits of degrees , but each degree affoords a fullnesse . Heere , one may bee lower then another in honour , and yet the highest want a glory : There , though one Starre differs from another in glory , yet in the fullnesse of glory they all shine as Starres . Heere , the greatest may want , there the least hath enough : Heere , all the earth may not bee enough for one ; There , one heaven is enough for all . LORD let me rather be least there , without honour heere , then the greatest heere , without glory there . I had rather bee a dore-keeper in that house , then a ruler in these tents . WHen I see the heavenly sun buried under earth in the evening of the day , and in the morning to finde a resurrection to his glory , Why ( thinke I ) may not the sonnes of heaven , buried in the earth , in the evening of their daies , expect the morning of their glorious Resurrection ? Each night is but the pastdayes funerall , and the morning his Resurrection : Why then should our funerall sleepe bee other then our sleepe at night ? Why should we not as well awake to our Resurrection , as in the morning ? I see night is rather an intermission of day , then a deprivation , and death rather borrowes our life of us then robbs us of it . Since then the glory of the sunne findes a Resurrection , why should not the sonnes of glory ? Since a dead man may live againe , I will not so much looke for an end of my life , as waite for the comming of my change . I See , that candle yeelds mee small benefit at day , which at night much steeds mee : and I know , the cause is not because the candles light was lesse at day , but because the daies light is lesse in the evening . As my friends love to mee , so mine to my friend may bee at all times alike ; but wee best see it , when wee most need it : and that , not because our love is then greater , but our want . Though then I welcome a courtesie according to my want , yet I will value a courtesie according to its worth . That my fortunes need not my friends courtesie , is my happinesse : should my happinesse sleight my friends courtesie , 't were my folly . I See that candle makes small shew in the day which at night yeelds a glorious lustre , not because the candle has then more light , but because the ayre hath then more darkenesse . How prejudiciall then is that ambition , which makes mee seeme lesse then I am , by presuming to make mee greater then I should bee . They whose glory shines as the sparkes amongst stubble , loose their light , if compared to the Sonne of glory . I will not seat my selfe higher then my place , least I should bee disgraced to an humility , but if I place my selfe lower then my seat , I may be advanced to the honour of , friend sit up higher . I had rather bee exalted by my humility , then be brought low by my exaltation . I See that candle which is as a sunne in the darkenesse , is but as a darkenesse in the sunne ; the candle not more lightning the nights darkenesse , then the sunne darkning the candles light . I will take heed then of contention , especially with great ones . As I may bee too strong for the weaker ; so I must bee too weake for the stronger . I cannot so easily vanquish mine inferiors , but my superiors may as easily conquer mee : I will doe much to bee at peace with all men , but suffer much ere I contend with a mighty man. I See when I follow my shadow it flies me , When I flie my shadow it followes mee : I know pleasures are but shadowes , which hold no longer then the sunshine of my fortunes . Least then my pleasures should forsake mee , I will forsake them . Pleasure most flies me when I most follow it . IT is not good to speake evill of all whom wee know bad : it is worse to judge evill of any , who may prove good . To speake ill upon knowledge , shewes a want of charity : to speake ill upon suspition shewes a want of honesty . I will not speake so bad as I know of many : I will not speake worse then I know of any . To know evill by others , and not speake it , is sometimes discretion : to speake evill by others , and not know it , is alway dishonesty . Hee may bee evill himselfe who speakes good of others upon knowledge , but hee can never bee good himselfe , who speakes evill of others upon suspition . A Bad great one is a great bad one . For the greatnesse of an evill man , makes the mans evill the greater . It is the unhappie priviledge of authority , not so much to act , as teach wickednesse , and by a liberall crueltie , to make the offenders sinne not more his owne then others . Each fault in a leader is not so much a crime , as a rule for error : And their vices are made , ( if not warrants , yet ) presidents for evill . To sinne by prescription , is as usuall as damnable : and men run poast in their journey , when they goe to the divell with authority . When then the vices of the rulers of others , are made the rules for vices to others , the offences of all great ones must needs bee the greatest of all offences . Either then let mee bee great in goodnesse , or else it were good for mee to bee without greatnesse . My owne sinnes are a burthen too heavie for mee , why then should I lade my selfe with others offences . To speake all that is true , is the property of fooles : to speake more then is true , is the folly of — too many . Hee that spends all that is his owne , is an unthrifty prodigall : Hee that spends more then is his owne , is a dishonest unthrift . I may sometimes know what I will not utter , I must never utter what I doe not know . I should bee loath to have my tongue so large as my heart , I would scorne to have my heart lesse then my tongue . For if to speake all that I know , shewes too much folly , to speake more then I know shewes too little honesty . IT is the ambitious folly of too many , to imitate rather greatnesse then goodnesse . They will sooner follow the example of their Lord , then the precepts of their GOD. I will alway honour greatnesse , I will onely imitate goodnesse : and rather doe good without a patterne , then commit evill in imitation . 'T is better to bee saved without a president , then to bee damn'd by example . THere is no security in evill society , where the good are often made worse , the bad seldome better . For it is the peevish industry of wickednesse , to finde , or make a fellow . 'T is like , they will bee birds of a feather , that use to flocke together . For such commonly doth their conversation make us , as they are with whom wee use to converse . I cannot bee certaine , not to meet with evill company , but I will bee carefull , not to keepe with evill company . I would willingly sort my selfe with such , as should either teach , or learne goodnesse : and if my companion cannot make mee better , nor I him good , I will rather leave him ill , then hee shall make me worse . TO teach goodnesse is the greatest praise , to learne goodnesse , the greatest profit . Though he bee wisest that can teach , yet he that doth learne is wiser . I will not therefore be unwilling to teach , nor ashamed to learne . I cannot bee so ignorant , but I may learne somewhat , nor so wise but I may teach more , I will therefore teach what I know , and learne what I know not . Though it be a greater praise to teach , then to learne , yet it is a lesser shame to learne then to be ignorant . AS there is a misery in want , so there is a danger in excesse . I would therefore desire neither more , nor lesse , then enough . I may as well die of a surfet , as of hunger . IT is the apish nature of many , to follow rather example then precepts : but it would bee the safest course of all , to learne rather by precept then example . For ther 's many a good Divine that cannot learne his owne teaching . It is easier to say this doe , then to doe it . When therefore . I see good doctrine with an evill life , I may pittie the one , but I will practise onely the other . The good sayings belong to all , the evill actions onely to their authors . THere are two things necessary for a traveller , to bring him to the end of his journey : a knowledge of his way , a perseverance in his walke . If hee walke in a wrong way , the faster he goes the further he is from home : if he sit still in a right way , he may know his home , but ne're come to it : Discreet stayes make speedie journeyes . I will first then know my way , ere I begin my walke : the knowledge of my way is a good part of my journey . Hee that faints in the execution looseth the glory of the action . I will therefore not onely know my way , but also goe on in my way : I had rather my journey should want a beginning , then come to an untimely end . If heaven bee my home , and CHRIST my way , I will learne to know my way , ere I haste to travell to my home . Hee that runs hastily in a way hee knowes not , may come speedily to an home he loves not . If CHRIST be my way , and heaven my home , I will rather indure my painefull walke , then want my perfect rest . I more esteeme my home then my journey ; my actions shall bee led by knowledge , my knowledge be followed by my actiions . Ignorance is a bad mother to devotion , and idlenesse a bad steward to to knowledge . I Cannot but wonder at the folly of those hearts , who are like to kill themselves with the feare of dying , making the newes of an insuing mischiefe , a worse mischiefe then that they have newes of : whereas the fore-knowledge of an approaching evill , is a benefit of no small good . For if it cannot teach us to prevent it by providence , it may shew us , how to sustaine it by patience . I may grieve with the smart of an evill , as soone as I feele it : But I will not smart with the griefe of an evill as soone as I heare of it . My evill when it commeth may make my griefe too great , why then should my griefe before it comes make my evill greater ? AS I see in the body , so I know in the soule , they are oft most desperately sicke , who are least sensible of their disease : whereas hee that feares each light wound ▪ for mortall , seekes a timely cure , and is healed . I will not reckon it my happinesse , that I have many sores , but since I have them , I am glad they greeve mee . I know the cure is not the more dangerous , because my wounds are more grievous ; I should be more sicke if I plained lesse . IT is one , not of the least evills ; not to avoid the appearance of evill , which oft makes the innocent justly punished with undeserved suspition . I would desire to bee thought good , but yet I had rather be so . It is no small happinesse to be free from suspicion , but a greater to bee void of offence . I would willingly be neither evill nor suspected : but of the two I had rather be suspected and not deserve it , then deserve evill and not be suspected . I Know but one way to heaven , I have but one Mediator in heaven , even one Christ : and yet I heare of more Waies , more Mediators . Are there then more Christs ? Are the Lords waies as your waies that wee must goe to the King of heaven as unto a King on earth ? Or if wee must , yet if my King bid me come shall I send an other ? If he bid me come unto him , shall I goe unto another ? If he bid me aske for peace onely in the name of the Prince of peace , why should I mention the Lady Mary ? If I shall be heard onely in the name of his sonne , why should I use the name of his servants ? Were it a want of manners , or a want of obedience to come when I am bid ? Is another better , or am I too good to goe in mine owne errands to the Almighty ? Because the sonne was worse used then the servants on earth , shall the servants therefore bee sooner heard then the Sonne in heaven ? There are still unjust Husbandmen in the Lords vineyard , who not onely abuse the servants , but kill againe the Sonne , and rob him of his due inheritance . When the LORD therefore of the Vineyard commeth , what will he doe to these Husbandmen ? I doe not envie your glory yee Saints of GOD , yet I will not attribute the glory of my GOD to his Saints . How shall my GOD glorifie mee , if I should give his glory to another ? TO be without passion is worse then a beast , to be without reason , is to bee lesse then a man. Since I can be without neither , I am blessed , in that I have both . For , if it bee not against reason to be passionate , I will not be passionate against reason . I will both greeve and joy , if I have reason for it , but not joy nor grieve above reason . I will so joy at my good as not to take evill by my joy : so grieve at any evill as not to increase my evill by my griefe . For it is not a folly to have passion , but to want reason . I would bee neither senselesse , nor beastly . IT is the folly of wit in some , to take paines to trimme their labours in obscurity . It is the ignorance of learning in others , to labour to devest their paine by bluntnesse ; the one thinking hee never speakes wisely , till he goes beyond his owne , and all mens understandings : the other thinking hee never speakes plainely , till hee dive beneath the shallowest apprehension . I as little affect curiosity in the one , as I care for the affectation of baldnesse in the other . I would not have the pearle of heavens kingdome so curiously set in gold , as that the art of the workeman should hide the beauty of the jewell : nor yet so sleightly valued , as to be set in lead : or so beastly used as to be slubbered with durt . I know the pearle ( how ever placed ) still retaines its vertue , yet I had rather have it set in gold , then seeke it in a dunghill . Neat apparell is an ornament to the body , but a disgrace , if either proud or slovenly . I See corruption so largely rewarded , that I doubt not , but I should thrive in the world , could I but get a dispensation of my conscience for the liberty of trading . A little flattery would get mee a great deale of favour , and I could buy a world of this worlds love , with the sale of this little trifle Honestie . Were this world my home , I might perhaps be trading : but alas , these merchandize yeeld lesse then nothing in heaven . I would willingly be at quiet with the world , but rather at peace with my conscience . The love of men is good , whiles it lasteth , the love of GOD is better being everlasting . Let me then trade for those heavenly marchandize : if I finde these other in my way , they are a great deale more then I looke for , and ( within little ) more then I care for . AS faith is the evidence of things not seene : so things that are seene are the perfecting of faith . I beleeve a tree will be greene , when I see him leavelesse in winter : I know he is greene when I see him flourishing in summer . It was a fault in Thomas not to beleeve till he did see . It were a madnesse in him not to beleeve when he did see . Beleefe may somtime exceed reason , not oppose it , and faith be often above sense not against it . Thus whiles faith doth assure mee that I eate CHRIST effectually , sense must assure me that I taste bread really . For though I oftentimes see not those things that I beleeve , yet I must still beleeve those things that I see . THere is none so innocent as not to be evill spoken of , none so wicked as to want all commendation . There are too many who condemne the just , and not a few who justifie the wicked . I oft heare both envie and flattery speaking falsehoods of my selfe , to my selfe , and may not the like tongues performe the liketaskes , of others to others ? I will know Others by what they doe themselves , but not learn my selfe by what I heare of others . I will be carefull of mine own actions , not credulous of others relations . THe Crosse is but a signe of CHRIST crucified , CHRIST crucified the substance of this Crosse. The signe without the substance is as nothing , the substance without the signe is all things . I hate not the signe , though I adore but the substance . I will not blaspheme the Crosse of CHRIST , I will not worship but CHRIST crucified . I will take up my Crosse , I will love my Crosse , I will beare my Crosse , I will imbrace my Crosse , yet not adore my Crosse. All knees shall bend in reverence to his name , mine never bow in idolatry to his image . IT is the nature of man to be proud , when man by nature hath nothing to be proud of . Hee more adorneth the Creature , then he adoreth the Creator ▪ and makes , not onely his belly his God , but his body . I am ashamed of their glory , whose glory is their shame . If nature will needs have me to bee proud of something , I will bee proud onely of this , that I am proud of nothing . AS the Giver of all things , so each receiver loveth a cheerefull giver . For a bargaine is valued by the worth of the thing bought , but a gift by the minde of the party giving : which made the widowes mite of more worth , then the riches of superfluitie . I see then , he gives not best that gives most , but he gives most , that gives best . If then I cannot give bountifully , yet I will give freely , and what I want in my hand , supply by my heart . Hee gives well that gives willingly . I See at a feast , that others seed heartily on that dish which perhaps would not suite with my appetite , whilest I make as good a meale on those cates , that perhaps their palats could not relish . I will not therefore thinke I doe well because my actions please not others , nor bee confident that my actions are good , because my doings please my selfe : but bee more carefull to provide what is good at a feast , then what 's delightfull : and more study to expresse what is honest in my actions , then what 's pleasing . So , if sicke stomackes cannot relish my sound meates , the fault shall light on their ill appetites : and if unseasoned judgements like not my honest intentions , the fault shall fall on their ill relished apprehensions . It would please mee well to have praise when I deserve it ; but joy mee more to deserve praise when I have it . FINIS . Spare-Minutes ; OR , RESOLVED MEDITATIONS AND PREMEDITATED RESOLVTIONS . The Second part . Written by ARTHVR WARVVICK . LONDON , Printed by G. M. for Walter Hammond , and are to be sold by Michael Sparke , in Greene Arbour . 1634. TO THE VERTVOVS and Religious Gentlewoman my much esteemed friend Mistrisse ANNE ASHTON , be health and happinesse heere and hereafter . Worthy Mistrisse , THE acknowledgement of your favours shal bee my meanest thankes and to thanke you for those favours , must bee my best acknowledgement . I can doe no more , I will doe no lesse , Nor have I any better meanes to shew my owne living gratefullnesse , then by coupling it with my dead Sons thankfullnesse , and by receiving his , to enliven my owne , and to testifie both to posterity , by this small memoriall . Neither is it unsutable that his study should yeeld some matter of thankfullnesse after his death , who in his life time studied to be thankfull to you his most deserving friend . Which gave me ( his sad father ) a fit hint to dedicate these his last Meditations to your selfe , to whose name and worth , he meditated and intended , to rayse a fairer Monument , had hee lived . This prevented , what remaineth , but that this remnant cloathe his thankfullnesse as farre as it can , and supply the necessitated defect of his uneffected purpose . These collected out of loose papers , seeme to bee wrought in some sudaine temperate heate of his honest fantasie , and hammered on the anvill of objected occaseons , and being forged roughly into these shapes , were cast a cooling into the next paper that came to hand : and so wanting filing , and polishing , must crave pardon for their ruder forme . They assume their greatest worth and value from your courteous acceptance , and accompt it their chiefest happinesse , if , for them , you love his memory while you live , who endeavoured to make your memory out-live your selfe . This if you deigne to doe you shall much comfort the sadnesse of Your assured and devoted friend Arthur Warwick . RESOLVED Meditations AND PREMEDITATED Resolutions . The Second part . WHen one ascends from the ground to an higher roome , I observe with what contempt he insults and tramples on the staires by which he riseth , and how he first and most darteth that step by which he first stepped from the durt . Which putteth me in minde of the practice of the aspiring ambitious , who , to get up to their wished height of honour , bedurt with scorne , and neglect those by whose shoulders they were first mounted , and exal●ed I hate that ambition which inforceth ingratitude ; which , being the basest of vices , cannot but foyle , and disgrace a man graced with such honours . I am not preferr'd with honour , if debased with ingratitude . HE that will not be perswaded to leape downe from an high chamber at once , commeth willingly downe by the stayres : and yet the declining degrees of his winding descent make it not lesse downward to him , but lesse perceived of him . His leape might have brought him downe sooner , it could not have brought him down lower . As I am then fearefull to act great sinnes , so I will bee carefull to avoid small sinnes . He that contemn's a small fault commits a great one . I see many drops make a shower : and what difference is it , whether I be wet either in the raine , or in the river , if both be to the skinne ? There is small benefit in the choyce , whither we goe downe to Hell by degrees or at once . THE gentle and harmelesse sheepe being conscious of their owne innocency , how patiently , how quietly , doe they receive the knife , either on the altar , or in the shambles ? How silently and undaunted doe they meet death and give it entrance with small resistance ? When the filthie loathsome and harmefull swine roare horribly at the first handling , and with an hideous crying reluctancy , are haled , and held to the slaughter . This seemes some cause to me , why wicked men ( conscious of their filthy lives , and nature ) so tremble at the remembrances , startle at the name , and with horrour roare at the approach of death : when the godly quietly uncloathe themselves of their lives , and make small difference twixt a naturall nights short sleepe , and the long sleepe of nature . I will pray not to come to an untimely violent death , I will not violently resist death at the time when it commeth . I will expect and waite my change with patience , imbrace it with cheerefullnesse , and never feare it as a totall privation . IT is no small fault to be bad , and seeme so : it is a greater fault to seeme good , and not be so : The cloake of dissimulation is a maine part of the garment spotted with the flesh . A vice thus covered is worse then a naked offense . There is no divell to the Hypocrite . WHen I see the Larkers day-net spread out in a faire morning , and himselfe whirling his artificiall motion , and observe how by the reflecting lustre of the sunne on the wheeling instrument , not onely the merry larke , and fearefull Pigeon are dazeled , and drawne with admiration ; but stowter birds of pray , the swift Merlin , and towring Hobbie are inticed to stoope , and gazing on the outward forme loose themselves . Me thinks I see the divels night-nets of inticing harlots fully paraleld , spread out for us in the vigour of our youth ; which with rowling eyes draw on the lustfullnesse of affection , and betray the wantonnesse of the heart , and wit● their alluring glances often make to stoope within danger of their fatall nets , not onely the simple and carelesse , but others also , men otherwise wary and wife : who comming within the pull of the net lie at the mercy of that mercilesse fowler , to their certaine destruction . Hence I resolve when I see such glasses , to shunne such motions , as assured that those glasses have nets adjoyning ; those nets a fowler attending ; that fowler a death prepared for me , then which I cannot die a worse . I may by chance , I must by necessity , at sometime come within their view : I will at no time come within their danger . I cannot well live in this world , and not see them at all , I cannot live well in this world , nor at all in the better world , if I bee caught in their fatall nets . THere bee that make it their glory to feed high , and fare deliciously every day , and to maintaine their bodies elementary , search the elements , the earth , sea , and aire , to maintaine the fire of their appetites . They that thus make their bellies their Gods doe make their glory their shame . I distaste a sordid diet as unwholsome , I care not to taste and feed on variety of delicates as unhealthfull . Nature contented with a few things is cloyed , and quelled with over many : and digestion her cooke imployed in the concoction of so much variety at once , leaves the stomacke too fowle a kitchin for health to abide in . Since then so to feed may the sooner end my life , and the end of my life is not so to feed , I will bee taught by Grace not to live to eat , but eat to live ; and maintaine health by a competent diet , not surfet with excesse . HE that too much admires the glory of a Princes Court , and drawne up thither ( by his ambition ) thinks high places to bee the highest happinesse ; let him view the foggie mists , the moist vapours , and light exhalations drawne up from the earth by the attractive power of the glorious sunne-beames : which when they are at highest , either spend themselves there in portending meteors , to others terrour and their owne consumption ; and either by resolution are turned into raine , or cong●lation unto hayle or snow , which sinke lower into the earth at their fall , then they were at their assending . For my part , I may admire such a glowing coale . I will not with the Satyr kisse it . As I thinke it not the least and last praise to please Princes ; so , I know , it is not the least danger of times to to live with them , procul a Iove procul a fulmine . Hee presumes too much of his owne brightnesse that thinkes to shine cleere neere the sunne ; where if his light bee his owne it must bee obscured by comparison : if borrowed from the sunne , then is it not his , but an others glory . A candle in the nights obscurity shewes brighter then a torch at noone-day . And Caesar thought it a greater glory to be the first man in some obscure towne , then the second man in Rome the head city of the world . IT is a common custome ( but a lewd one ) of them that are common lewd ones , by custome , to wound the fame , and taint the reputation of their neighbours with slanders ; and having no lesse impotency in their tongues then impurity in their hearts , forme both opinions and censures according to the mould of evill in themselves . And this they doe , either with the Lapwing to divert , by their false cries , the travelling stranger from finding the nest of their filthinesse , or with the curtold Fox in the fable , to endevour to have all foxes cut-tayld : or , with the fish Sepia , to darken with the pitchie inke of aspersions , all the water of the neighbourhood , that so themselves may scape the net of Censure , justly cast to catch them . Or els , to have themselves thought as good as any other , they will not have any thought good , that dwells neere them . I will therefore suspect him as scarce honest , who would ( with a slander ) make mee suspect an other as dishonest . I will not presently disrespect him as dishonest , whom a lewd person dishonesteth with suspition . The divell is not more blacke-mouth ' then a slanderer ; nor a slanderer lesse malicious then the divell . WHen I see the sunnerising from the East in glory , like a gyant ready for the course , within an houres space obscured with mists , darkned with clowds , and sometimes eclipsed with the Moones inferiour body : and however , without these , after noone declining , descending , setting , and buried under our horizon ; I seeme to see an earthly king mounting his throne in glory , yet soone clouded with cares , and feare of dangers : sometime darkned in honour by the malicious envy of his subjects ; sometimes eclipsed in his dominions by the interposition of forreigne powers ; and however , without these , in a short time , descending and setting at the evening of his life , and seldome passing the whole day thereof in perfect continuall glory . Then thinke I. O the odds of comfort in that heavenly and these earhly kingdomes ; O the comfort of this odds ; There each Saint is a glorious King ; each King hath his incorruptible Crowne ; each Crowne a boundlesse , fearelesse , endlesse kingdome . Let mee strive for the glory of such a kingdome onely , which is a kingdome of such glory . Felices anima quibus hae cognoscere sola , Inque domos superûm scandere , curafuit . THE Lawes in themselves are the scoales of justice , the wronged poore-mans shelter , the pillars of the Common-wealth : but the abused practice makes those scoales unequall , that poore-mans shelter a mans poore shelter for his wrongs . The proofe of this , appeares with the Iuries at the Assises in their proofes : when one may often discerne perjury usher in the evidence to the jury , and injury follow with the verdict . I admire with reverence the justice and wisedome of the Lawes : I deplore with compassion the abused practice of the Lawes , and resolve , rather to beare with patience an hayleshower of injuries , then to seeke shelter at such a thicker , where the brambles shall pluke off my fleece , and do me more hurt by seratching , then the storme would have done by hayling . I care not for that physicke , where the remedy is worse then the disease . HOw cunningly doth the Prince of darknesse take on him the forme of an Angell of light ? How often have seeming-saints prooved divels ? even in those things ( lightly ) most faulty , which they make a shew of being most free from : Some more prowd of being thought plaine , then a flaunting gallant in his new fashion . Others refusing a deserved commendation , onely with a desire to be commended for refusing it : The one hating pride with a more proud hatred , the other shunning praise with a greater vaine-glory . It is bad to have vices , worse to dissemble them . Plato possessed his rich bed with lesse pride then Diogenes trampled on it . I Meete sometimes with men whose crazed braines seeme soldered with quick-silver ; whose actions straines run only in odd crotchets ; whose judgements being hood-winkt with their owne opinion , and passion , admit of nought for reason , but what their unreasonable selfe-will dictates to them . And then what they will doe , they will doe ; and doe it they will with that torrent of violence , that overturnes all obstacles of counsell , which crosse their courses . From these I will learne not to make Will my coach-man , unlesse Reason runne before to shew the way : And if my action must passe by the waters of uncertaine danger , of all vessels I will not use the Whirry . As sloath seldome bringeth actions to good birth : so hasty rashnesse alwaies makes them abortive , ere well formed . AS in virtues , hee that hath one , hath all : so in vices he that hath one hath seldome one alone . He that will steale , must lye ; and he that will steale , and lye , will sweare his lye ; and so easily skrue himselfe up to perjury . He that will be drunke , what will he not be , when he is drunke ? and being slipt downe from the top of reasonable sense , where stoppeth he from tumbling downe into a beastly sensuality ? I will therefore give the water no passage no not a litle , least it make a breach , and that breach let in an inundation to drowne the sweet pastures of my soule . I see the divels claw is an enteringwedge , to let in his foot ; that foot , his whole body . I will be carefull to set a Watch and keepe the doore , that sinne may have no admittance . I cannot be too carefull , so it bee to the purpose ; it cannot be to the purpose , if it be too little . THat the voyce of the common people is the voyce of GOD , is the common voice of the people ; yet it is as full of falshood , as commonnesse . For who sees not that those blacke-mouth'd hownds , upon the meere seate of opinion , as freely spend their mouthes in hunting Counter , or like Actaeons dogges in chasing an innocent man to death , as if they followed the chase of truth it selfe , in a fresh sent . Who observes not that the voice of the people , yea of that people that voiced themselves the people of GOD , did prosecute the GOD of all people , with one common voice , he is worthy to die . I will not therefore ambitiously begg their voices for my preferment ; nor weigh my worth in that uneven ballance , in which a feather of opinion shall be momentenough to turne the scales , and make a light peece go currant , and a currant peece seeme light . THere are a sort of men which are kind men to mee , when they expect some kindnesse from mee : who have their hands downe to the ground in their salutations , when the ground of their salutations is to have a hand at me , in some commodity . But their owne ends once served , their kindnesse hath its end at once : And then it seemes strange to mee , how strange they will seeme to grow to mee ; as if the cause ( their desire ) being removed the effect ( their courtesie ) must straight cease . I will not acknowledge such my friends , but their owne ; and when ever I see such insinuating palpalation , I will bethinke mee what the authors would have of mee . And , with a thrifty discretion , rather deny such their requests , then , in a prodigall kindnes become their friend , more then mine owne . I See a number of gallants every where , whose incomes come in yearely by set numbers , but runne out daily , sans number . I could pity the cases of such brave men , but that I see them still in brave cases . And when I see them often foxed , methinke the Proverbe sutes those sutes , What is the fox but his case ? I should thinke them to bee Eutrapelus his enemies , whom he cloathed richly to make them spend freely , and grow deboshed . I will doe those men right , and wonder at them , because they desire it . I will not wrong my selfe to envie at them , because they deserve it not , nor to pity them , because they scorne it . I know that gorgeous apparell is an ornament to grace the Court , for the glory of the Kingdome , but it is no ornament usefull in the Kingdome of Grace , nor needfull in the Kingdome of glory . A rich coate may be commendable in the Accidents of armory onely , but it is not the onely substance of a commendable gentleman . I will value the apparell , by the worthinesse of the wearer ; I will not value the worthinesse of the wearer , by the worth of his apparell . Adam was most gallantly appareled , when hee was innocently naked . THe men of most credit in our time , are the usurers . For they credit most men : And though their greatest study bee security , yet is it usually their fortune to be fullest of care . Time is pretious to them : For they thinke a day broke to them , is worth a broke-age from their creditor . Yet this they finde by use , that as they have much profit by putting out , so must they have much care to get it in . For debtors are of Themistocles his minde , and take not so much care how to repay all , as how they may not pay at all , their creditors , and make this their first resolution , how they may make no resolution at all . I envy not therefore the Usurers gaines , but considering they ( as Marchant-adventurers ) send abroad their estates in uncertaine vessels , sometime into the bankrupt rivers of prodigality , and unthriftinesse , sometimes into the seas of casualities , and misfortunes , that many times their principall comes short home , I thinke , with my selfe , Let them gaine much by the adventure , that adventure so much to gaine . I will make this use of those uses , as to claime no interest in their gaines , nor to owe any thing to any man but love . If I lend where need is , and receive my principall againe , I will accompt that my principall gaine , and think my courtesie but a commanded charity . IN gratitude is the character of an ill nature in our selves , a canker of friendship with others , and the very poyson that kills charity in the embrio , being but newly conceived in the pregnant mindes of good men , and causing an abortion of liberality , ere it comes to its intended birth . For who will sow those barren sands , where hee knowes hee must not onely not expect a good harvest , but bee sure to loose his seed and labour ? Yet in these times what is more common or more practised then this ingratitude ? For in receiving benefits , who will not ( with Euclio in Planutus ) finde a third hand to reach out to take them ? But in requiting , who is not more maymed then the statua's of Mercury , which Alcibiades so mangled that he scarce left them a finger to point out the way to travellers ? It is ten to one , but we all desire to be cured of the leprosies of our wants : yet scarce one of ten of us returnes , to give thankes for the cure . I will not thinke my selfe so inriched by receiving a courtesie , as ingaged to bee thankefull for it . I am not left a free man at my liberty , by taking a mans free liberality : but I sell my freedome for his benefits . I can not deserve to be gracious with my friend , if , with the Graces , I looke not with two faces backe to require , as well as with one forward to receive . I Will not much commend others to themselves , I will not at all commend my selfe to others . So to praise any to their faces , is a kinde of flattery : but to praise my selfe to any is the height of folly . Hee that boasts his owne praises , speakes ill of himselfe , and much derogates from his true deserts . It is worthy of blame to affect commendation . MErily and wittily said Plautus , that was one of the mery Wits of his time , I would ( said he ) by my will have tale-bearers and tale-hearers punished the one hanging by the tongue , the other by the eares . Were his will a law in force with us , many a tatling gossip would have her vowells turned to mutes , and bee justly tongue-tied that desires to bee tyed by the teeth at your table : wherewith Theominus his tooth shee gnaweth on the good-name of her neighbour : And many a hungry Paret whose belly is his arts-master would cease to second his ave to his Lord with depraving tales called newes , and make his grace after dinner the disgrace of some innocent : And most men would give them course entertainment , that come to entertaine their eares with discourse of defamative reports . I will be silent and barren of discourse , when I chance to heare a tale rather then go with-childe therwith , till an others eares be my mid-wife , to deliver mee of such a deformed monster . I may heare a tale of delight , & perhaps smile at an innocent jest , I will not jest , not joy at a tale disgracing an innocent person . WHen I see a gallant ship well rigged , trimmed , tackled , man'd and munition'd with her top and top-gallant , and her spread sayles proudly swelling with a full gale in faire weather , putting out of the haven into the smooth maine , and drawing the spectators eyes , with a well-wishing admiration , and shortly heare of the same ship splitted against some dangerous rocke , or wracked by some disasterous tempest , or sunke by some leake sprung in her by some accident , me seemeth I see the case of some Courtfavourite , who to day like Sejanus dazeleth all mens eyes with the splendour of his glory , and with the prowd and potent beake of his powerfull prosperity cutteth the waves and ploweth through the prease of the vulgar , and scorneth to feare some remora at his keele below , or any crosse-windes from above , and yet to morrow on some stormes of unexpected disfavour , springs a leake in his honour and sinks on the Syrtes of disgrace , or dashed against the rocks of displeasure is splitted and wrack'd in the Charibdis of infamy , and so concludes his voyage in misery and misfortune . I will not therefore adventure with the greedy shepheard to change my sheepe into a ship of adventure , on the sight of a calme sea Vt pelago suadente etiam retinacula solvas , Multatamen latus tristia pontus habet . I Will study to deserve my Princes favour , I will not desire to be a Princes favourite . If I fall whence I am , I can raise my selfe , but to be cast downe thence were to be crushed with a desperat downe-fall . I preferre a mediocrity though obscure yet safe , before a greater eminency with a farre greater danger . WHen a storme drives mee to shelter mee under a tree , I finde that if the storme bee little , the tree defends me , but if the storme bee great , the tree not onely not defends me , but powreth on mee that wet which itselfe had received , and so maketh the much wetter . Hence instructed , I resolve that if improvidently I fall into some small danger of the lawes , I will presume to seeke shelter under the armes of some potent friend , but if the tempest of my trouble bee too potent for my friend , I will rather beare all my selfe , then involve my friend in the danger . It would be bad inough for mee to bee drencht with or distrest by the storme of the lawes anger onely ; It would be worse to bee drowned with the anger of my storming friend also . My conscience of my ill deserving towards the lawes would inforce a patience : my remembrance of my well-deserving to my friend would make the just addition of his anger intollerable . COntent is the marke wee all ayme at , the cheefe good and top of felicitie , to which all mens actions strive to ascend : But it is solely proper to GODS wisedome to ingrosse all true content into his owne hand , that hee may sell it to saints by retaile , and inforce all men to buy it of him or want it . Hence is it that a godly man in his meane estate , enjoyes more content in GOD , then a King or Emperour in his earths glory and magnificence . I will then strive to purchase me a patent of content from him that hath the monopolie thereof : and then , if I have litle in estate , I shall have much in content , Godlinesse shall bee my great riches , whiles I am contented with what I have . AS in the greater world for man , so in the little world of man , as in the outward riches of the one , so in the inner treasures of the other , many possesse much and enjoy but litle , many have much , and use but litle , others use much , and but litle well . I shall not so much endevour to have much wherewithall to doe , as to doe much , with that litle I have . It shall not so much greeve mee , that I am a poore treasurer , as joy mee , if I have beene a good steward . I could wish I had more to use well , but more wish well to use that I have . If hee were so blamed that imployed not one talent well , what would become of mee , if I had ten , and abused them ? POpular applause , and vulgar opinion may blow-up and mount upward the bubble of vaine-glorious minde , till it burst in the ayre , and vanish : But a wise man builds his glory on the strong foundation of virtue , without expecting or respecting the slender props of vulgar opinion . I will not neglect what every one thinkes of me ; For that were impudent dissolutenesse . I will not make it my common care , to hearken how I am cared for of the common sort , and bee over-sollicitous what every one speakes of mee , For that were a toylesome vanity . I may doe well , and heare ill : And that 's a Kingly happinesse . I may doe ill , and heare well : and that 's an hypocrites best felicity . My actions shall make me harmony in my hearts inner chamber : I will not borrow the Voyces of the vulgar to sweeten my musique . THe rancor of malice is the true nature of the divell , and the soule possessed therewith is his dearest darling . For where envy , hate , and revenge take up the whole heart , there GOD hath no roome at all left to bee in all his thoughts . I may meet a mad man , and avoid him , I may move a cholericke man , and pacific him , I may crosse a furious drunkerd , and shunne him , but a malicious man is more dangerous , implacable , and inevitable then they all . Malice omits no occasion to doe mischiefe : and if it misse thy body and substance , it prosecutes thy shadow , Visam fera saevit in umbram . My soule come not thou into their secrets , unto their assemblie , mine-honour bee not thou united . I must not turne anger out of my nature , I must not turne my nature into anger , I must give place to Wrath , but not a resting place , but a place to let it passe-by , that I may let goe displeasure . I may give entrance to anger on just cause , I may not give it entertainement on any cause , till it sower with the leaven of malice . I must bee angry with sinne , but I must bee angry and sinne not . WHen I plant a choyse flower in a fertile soyle , I see nature presently to thrust up with it , the stinging nettle , the stinking hemlocke , the drowzie poppie , and many such noysome weedes , which will either choake my plant with excluding the sunne , or divert its nourishment to themselves : But if I weed out these at first , my flower thrives to its goodnesse and glory . This is also my case when I endevour to plant grace in the fertill soyle of a good wit. For luxurious nature thrusts up with it , either stinging wrath , or stinking wantonnesse , or drowzie sloath or some other vices , which robb my plant of its desired flourishing . But these being first pluckt up , the good wit produceth in its time , the faire flower of vertue . I will not therefore thinke the best wits , as they are wits , fittest to make the best men , but as they are the best purged best wits . The ground of their goodnesse is not the goodnesse of their wits , but the good weeding and clensing it . I must first eschew the evill , ere I can doe good , supplant vices , ere I can implant virtue . AS it is never to soone to be good : so is it never too late to amend . I will therefore neither neglect the time present , nor despaire of the time past . If I had beene sooner good , I might perhaps have beene better . If I am longer bad , I shall ( I am sure ) be worse . That I have stayed long time idle in the market-place deserves reprehension , but if I am late sent into the vineyard , I have incouragement to worke , I will give unto this last as unto thee . WHEN I see the Husbandman well contented with the cold of frost and snow in the Winter , because , though it chilleth the ground , yet it killeth the charlocke , though it check the wheat somewhat in growing , yet it choaketh the weeds from growing at all : Why should I bee moved at the winter of affliction ? Why vexed at the quaking fit of a quartane ague ? Why offended at the cold change of affection in my Summer-friends ? If as they seeme bitter to my minde or body , they prove healthfull to my bettered soule . If my wants kill my wantonnesse , my poverty check my pride , my disrespected sleighting quell my ambition and vaine-glory , and every weed of vice being thus choaked by afflictions winter , my soule may grow fruitfull for heavens harvest , let my winter be bitter , so that I be gathered with the good corne at reaping time into the LORDS barne . AS oft as I heare the Robin-red-brest chaunt it as cheerefully in September , the beginning of Winter , as in March the approach of the Summer , why should not we ( thinke I ) give as cheerefull entertainement to the hoare-frosty hayres of our ages winter , as to the Primroses of our youths spring ? Why not to the declining sunne in adversity , as ( like Persians ) to the rising sunne of prosperity ? I am sent to the Ant , to learne industry ; to the Dove , to learne innocency ; to the Serpent , to learne wisedome ; And why not to this bird to learne equanimity and patience ; and to keepe the same tenour of my mindes quietnesse , as well at the approach of calamities winter , as of the spring of happinesse ? And , since the Romans constancy is so commended , who changed not his countenance with his changed fortunes , Why should not I , with a Christian resolution , hold a steddy course in all weathers , and though I be forced with crosse-windes , to shift my sailes , and catch at side-windes , yet skilfully to steere , and keepe on my course , by the Cape of good hope , till I arive at the haven of eternall happinesse ? THE same water which being liquid is penetrated with an horsehaire , will beare the horse himselfe when it is hard frozen . I muse not then that those precepts and threats of GODS judgements enter not into the hardned hearts of some old men , frozen by the practice of sinne , which pierce and penetrate deepe into the tender hearts and melting consciences of yonger folks thawed with the warmth of GODS feare . Hence see I the cause why the sword of the Word , so sharpe , that it serveth in some to divide the joyntes and marrow , in others glaunceth or reboundeth without dint or wound , from their cristall frozen and adamantine hearts . I cannot promise my selfe to bee free from sinne , I were then no man : but I will purpose in my selfe to bee free from hardnesse of heart , by custome and continuance in sinne , I may erre in my way , I will not persist and goe on in my errours , till I cannot returne againe into my way . I may stumble , I may fall , but I will not lye still when I am fallen . WHen I see two game-cocks at first sight , without premeditated malice fight desperatly and furiously , the one to maintaine the injury offered , the other to revenge the injury received by the first blow and to maintaine this quarrell , not onely dye the pit with their bloud , but die in the pit with their mutuall bloudy wounds , me thinkes I see the successe of those duëllers of our time ; which being ambitious of Achilles his praise , Pelidis juvenis cedere nescij , desperatly and furiously adventure their lives heere , and indanger their soules heereafter onely for the vaine termes of false honour . I will not say but that being flesh and bloud I may be carelesse of my flesh and bloud to revenge injurious indignities offered me : yet since as a tenant my soule must answer her Landlord for reparations of the house she dwels in , and I have no warrant of GOD or man for such revenge , I will not kill my owne soule to kill an other mans body . I will not pull the house of my body on my soules head in a fury , that GOD may make them both fuell for the fury of hell fire . WHen I view the heavens declaring the glory of GOD , and the firmament shewing his handy worke , and consider that each litle numbred starre even of the sixth magnitude , containeth the earths dimension 18. times in bignesse by Astronomers conclusions , I easily descend to consider the great difference of earthly mens glory , and that weight of glory affoorded the Saints in heaven . For what a poore ambition is it to bee the best man in a City ? What 's a City to a Shire ? What a Shire to the whole Island ? What this Island to the Continent of Europe ? What Europe to the whole Earth ? What that Earth to a Starre ? What that Starre to Heaven ? and that to the Heaven of Heavens ? And so by a retrogradation how litle ? How nothing is this poore glory . I finde many which say , hoc nihil est aliquid : I finde in my selfe cause to say , hoc aliquid nihil est . If I needs will bee somebody by my ambition , I will bee ambitious to bee ranged with the Saints in Heaven rather then ranked with the Kings on earth : since the least in the Kingdome of Heaven is greater then they . I Saw once a Ierfalcon let fly at an Heron , and observed with what clamour the Heron entertain'd the sight and approach of the Hawke , and with what winding shifts hee strave to get above her , labouring even by bemuting his enemies feathers to make her flaggwinged and so escape : but when at last they must needs come to a necessitated encounter , resuming courage out of necessity hee turned face against her , and striking the Hawke thorough the gorge with his bill fell downe dead together with his dead enemie . This sight seemed to mee the event of a great sute in Law , where one trusting to his cases potency more then his causes equity , endeavours to disinherit his stubborne neighbour by colourable titles to his land . Heere may you heare the clamorous obloquies of the wronged and see the many turnings and winding Meanders in the Law sought out to get above his adversary . And lastly when the issue must come to tryall , oftentimes in the grapple they both sinke to beggery by the Law whiles lawfully they seeke to get above each other . Hence warned against potent enemies I will alway pray , LORD make mee not a prey unto their teeth ; and against an equall or inferiour I will not borrow the lawes extreme right to doe him extreme wrong : nor fall to law with any body till I fall by law , to bee no body . I will not doe that to have my will , which will undoe my selfe of what I have , by my willfullnesse . THe Psalmist doth not slander the slanderers , when in a good description of their bad natures , hee saith , their throat is an open sepulcher , &c. the poyson of Aspes is under their lippes . For what more loathsome stench , and noisome smells can a new opened sepulcher belch out , then these venomous open throated slanderers ? And well may their lipscontaine the poyson of Aspes , of which Lucan saith , in nulla plus est serpente veneni , when a few words of theirs shall ( like a Witches spell ) charme and strike dead a mans deerest reputation . I will therefore indeavour to make my actions of that vertue , that as an antidote of Mithridates his best confection , they may repell the worst infection those serpents shall spit at mee . And albeit I cannot bee free from their assaults ( from which none is freed ) yet I will not with Cleopatra set those Aspes so neere my heart that they may stop my vitall spirits with their poyson . And since I must passe thorough this Africa of monsters and harmefull beasts , I will carefully feare and shunne the worst of tame beasts the flatterer , and of wild beasts the slanderer . MEditation is a busie search in the store-house of fantasie for some Idea's of matters , to bee cast in the moulds of resolution into some formes of words or actions ; In which search when I have used my greatest diligence , I finde this in the conclusion , that to meditate on the Best is the best of Meditations : and a resolution to make a good end is a good end of my resolutions . A Meditation of the Authors found written before a Sermon of his for EASTER-day . MY heart a matter good indites ; O then Lord make my tongue a ready writers pen : That so assisted by thy graces art , Thy grace unto the world I may impart : So raise my thoughts , my willing minde so blesse , That I thy glorious rising may expresse . And rays'd from death of sinfull ignorance , Thy selfe-advancing power may advance . And if my simple willingnesse wants skill , Thou mad'st me willing ; LORD accept my will , An other written before a Sermon of his on the 51. Psalme , verse 1. LORD guide my tongue , that covets to declare , How great my sinnes , how good thy mercies are . I both would shew , and yet so great is either , That whil'st I both would shew I can shew neither . They both are infinite , they both began Ere I beginning had , or shape of man. Where then shall I begin , with hope to shew How great both are , who both exceeding know ? Mercy still pardons , sinne doth still offend , And being endlesse both , where shall I end ? Thou first and last , whose mercy heale my sin , Shew me to end , and teach me to begin . The last thing the Author wrote a few daies before his death . A Bubble broke , its ayre looseth , By which losse the bubble's lost . Each frost the fayrest flower brooseth Whose lives vanish with that frost . Then wonder not we die , if life be such , But rather wonder whence it is we live so much . Tales long or short , whether offending Or well pleasing have their end . The glasse runnes , yet the set-time ending Every atom doth descend . If life be such ( as such life is t is sure ) When tales and times find ends why should life still indure ? This world is but a walke of paine That ha's onely end by death . This life 's a warre in which we gaine Conquest by the losse of breath . Who would not war-fare end and travells cease To live at home in rest and rest at home in peace ? Nothing heere but constant paines Or unconstant pleasures be : Worthlesse treasures , loosing gaines , Scantie store , chaynd liberty . If life affoord the best no better fate , How welcome is that death , that betters that bad state ? What 's the earth when trimmest drest To that cristall spangled dwelling ? Yet the Saint in glory least Is in glory farre excelling . Glorious Redeemer let this earth of mine Thy glorious body see and in thy glory shine . Oft I see the darksome night To a glorious day returning : As oft doth sleepe intombe my sight Yet I wake againe at morning . Bright Sunne returne , when sleepe hath spent deaths night , That these dimne eyes of mine may in thy light see light . FINIS .