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 .

WHen 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 .