Works of Joseph Hall, Dedication 1 – Meditation 81
TO THE RIGHT WORSHIPFVLL, SIR ROBERT DRƲRY, KNIGHT, ALL INCREASE OF TRVE HONOVR AND VERTVE.
SIR, that I hauehave made theſe my homely Aphoriſmes publike, needs no other reaſon, but that though the world is furniſhed with other writings, euen to ſatiety and ſurfet, yet of thoſe which reduce Chriſtianitie to practice, there is (at leaſt) ſcarce enough: wherein (yet) I muſt needs confeſſe, I had ſome eye to my ſelfe, For, hauing after a ſort vowed this auſtere courſe of iudgement & practice to my ſelfe, J thought it beſt to acquaint the world with it, that it may either witneſſe my anſwerable proceeding, or checke me in my ſtraying there-from. By which meanes, ſo many men as J liue amongſt, ſo many monitors I ſhall hauehave, which ſhall poynt mee to my owne rules, and vpbraid mee with my aberrations. Why I hauehave dedicated them to your name, cannot be ſtrange to any, that knowes you my Patron, and mee your Paſtor. The regard of which bond, eaſily drew mee on to conſider, that whereas my body, which was euer weake, began of late to languiſh more, it would not be inexpedient (at the worſt) to leaue behinde mee this little monument of that great reſpect which J deſeruedly beare you. And if it ſhall pleaſe God to reprieue me, vntill a longer day; yet it ſhall not repent me, to hauehave ſent this vnworthy ſcrowle, to wait vponupon you in your neceſſary abſence; neither ſhall it be, I hope, bootleſſe for you, to adioyne theſe my meane ſpeculations vntounto thoſe grounds of vertue you hauehave ſo happily laid: to which if they ſhall adde but one ſcruple, it ſhall be to mee ſufficient ioy, contentment, recompence. From your Hal-ſted. Decemb. 4.
Your Worſhips humbly deuouted, IOS: HALL.
THE FIRST CENTVRIE OF MEDITATIONS AND ƲOWES, DIVINE and MORALL.
1
IN Meditation, thoſe, which begin heauenly thoughts, and proſecute them not, are like thoſe which kindle a fire vnderunder greene wood, and leaue it, ſo ſoone as it but begins to flame; leeſing the hope of a good beginning, for want of ſeconding it with a ſutable proceeding: when I ſet my ſelfe to meditate, I will not giuegive ouer, till I come to an iſſue. It hath beene ſaid by ſome, that the beginning is as much as the middeſt; yea, more than all: but I ſay, the ending is more than the beginning.
2
There is nothing (but Man) that reſpecteth greatneſſe: Not God; not death; not Iudgement. Not God: he is no accepter of perſons. Not nature: we ſee the ſonnes of Princes borne as naked as the pooreſt: and the poore childe as faire, well-fauoured, ſtrong, witty, as the heire of Nobles. Not diſeaſe, death, iudgement: they ſicken alike, die alike, fare alike after death. There is nothing (beſides naturall men) of whom goodneſſe is not reſpected. I will honour greatneſſe in others: but for my ſelfe, I will eſteeme a dram of goodneſſe, worth a whole world of greatneſſe.
3
As there is a fooliſh wiſdome, ſo there is a wiſe ignorance; in not prying into Gods Arke; not enquiring into things not reuealed. I would faine know all that I need, and all that I may: I leaue Gods ſecrets to himſelfe. It is happy for me, that God makes me of his Court, though not of his Counſell.
4
As there is no vacuity in nature, no more is there ſpiritually. EueryEvery veſſell is full; if not of liquor, yet of aire: ſo is the heart of man; though (by nature) it is empty of grace, yet it is full of hypocriſie, and iniquitie. Now, as it is filled with grace, ſo it is empty of his euill qualities; as in a veſſell, ſo much water as goes in, ſo much ayre goes out: but mans heart is a narrow-mouthed veſſell, and receiues grace but by drops; and therefore takes a long time to empty and fill. Now, as there be differences in degrees, and one heart is neerer to fulneſſe than another: ſo the beſt veſſell is not quite full, while it is in the body; becauſe there are ſtill remainders of corruption. I will neither be content with that meaſure of grace I hauehave, nor impatient of Gods delay; but eueryevery day I will endeuour to hauehave one drop added to the reſt: ſo my laſt day ſhall fill vp my veſſell to the brim.
5
Satan would ſeeme to bee mannerly and reaſonable: making, as if hee would bee content with one halfe of the heart, whereas God challengeth all or none: as (indeed) hee hath moſt reaſon to claime all, that made all. But this is nothing but a craftie fetch of Satan; for he knowes, that if hee hauehave any part, God will hauehave none: ſo, the whole falleth to his ſhare alone. My heart (when it is both whole, and at the beſt) is but a ſtrait and vnworthy lodging for God: if it were bigger and better, I would reſerue it all for him. Satan may looke in at my doores by a tentation: but hee ſhall not hauehave ſo much as one chamber-roome ſet a part for him to ſoiourne in.
6
I ſee that in naturall motions, the neerer any thing comes to his end, the ſwifter it moueth. I hauehave ſeene great riuers, which at their firſt riſing out of ſome hills ſide, might bee couered with a buſhell; which, after many miles, fill a very broad channell; and drawing neere to the Sea, doe euen make a little Sea in their owne bankes: So the winde at the firſt riſing, as a little vapour from the crannies of the earth, and paſſing forward about the earth, the further it goes, the more bluſtering and violent it waxeth. A Chriſtians motion (after hee is regenerate) is made naturall to God-ward: and therefore, the neerer he comes to heauen, the more zealous he is. A good man muſt not bee like Ezekias Sunne, that went backward; nor like Ioſhuahs Sunne, that ſtood ſtill; but Dauids Sunne, that (like a Bridegroome) comes out of his chamber, and as a Champion reioiceth to runne his race: onelyonly herein is the difference, that when hee comes to his high noone, hee declineth not. How euer therefore, the minde (in her naturall faculties) followes the temperature of the body, yet in theſe ſupernaturall things ſhe quite croſſes it. For with the coldeſt complexion of age, is ioined in thoſe that are truly religious, the feruenteſt zeale and affection to good things: which is therefore the more reuerenced, and better acknowledged, becauſe it cannot bee aſcribed to the hot ſpirits of youth. The Deuill himſelfe deuiſed that old ſlander of early holineſſe; A young Saint, an old Deuill. Sometimes young Deuils hauehave proued old Saints; neuer the contrarie: but true Saints in youth, doe alwaies proue Angels in their age. I will ſtriue to bee euer good; but if I ſhould not finde my ſelfe beſt at laſt, I ſhould feare I was neuer good at all.
7
Conſent harteneth ſinne; which a little diſlike would hauehave daunted at firſt. As wee ſay, There would bee no theeues, if no receiuers: ſo would there not bee ſo many open mouthes to detract and ſlander, if there were not ſo many open eares to entertaine them. If I cannot ſtop another mans mouth from ſpeaking ill, I will either open my mouth to reproue it, or elſe I will ſtop mine cares from hearing it; and let him ſee in my face, that he hath no roome in my heart.
8
I hauehave oft wondered how fiſhes can retaine their freſh taſte, and yet liue in ſalt waters; ſince I ſee that eueryevery other thing participates of the nature of the place wherein it abides. So, the waters paſſing thorow the chanels of the earth, varie their ſauour with the veines of ſoile, thorow which they ſlide. So, brute creatures, tranſported from one region to another, alter their former qualitie, and degenerate by little and little. The like danger I hauehave ſeene in the manners of men, conuerſing with euill companions in corrupt places: For, beſides that, it blemiſheth our reputation, and makes vsus thought ill, though wee bee good; it breeds in vsus an inſenſible declination to ill; and workes in vsus, if not an approbation, yet a leſſe diſlike of thoſe ſinnes, to which, our eares and eies are ſo continually inured. I may hauehave a bad acquaintance: I will neuer hauehave a wicked companion.
9
Expectation, in a weake minde, makes an euill, greater; and a good, leſſe: but in a reſolued minde, it digeſts an euill, before it come: and makes a future good, long before preſent. I will expect the worſt, becauſe it may come; the beſt, becauſe I know it will come.
10
Some promiſe what they cannot doe, as Satan to Chriſt; ſome, what they could, but meane not to doe, as the ſons of Iacob to the Sechemites; ſome, what they meant for the time, and after, retrait, as Laban to Iacob; ſome, what they doe alſo giuegive, but vnwillingly, as Herod; ſome, what they willingly giuegive, and after repent them, as Ioſhua to the Gibeonites: So great diſtruſt is there in man, whether from his impotence, or faithleſneſſe. As in other things, ſo in this, I ſee God is not like man: but in what euer he promiſes, he approues himſelfe moſt faithfull, both in his ability and performances. I will therefore euer truſt God on his bare word; euen with hope, beſides hope, aboue hope, againſt hope; and onwards I will relie on him for ſmall matters of this life: for how ſhall I hope to truſt him in impoſſibilities, if I may not in likelihoods? How ſhall I depend on him for raiſing my body from duſt, and ſauing my ſoule; if I miſtruſt him for a cruſt of bread, towards my preſeruation?
11
If the World would make me his Minion, he could giuegive me but what he hath. And what hath he to giuegive? but a ſmoke of honour, a ſhadow of riches, a ſound of pleaſures, a blaſt of fame; which when I hauehave had in the beſt meaſure, I may be worſe, I cannot bee better: I can liue no whit longer, no whit merrier, no whit happier. If hee profeſſe to hate me, what can he doe, but diſgrace me in my name, impoueriſh mee in my eſtate, afflict me in my body? in all which, it is eaſie, not to be euer the more miſerable. I hauehave beene too long beguiled with the vaine ſemblances of it: Now henceforth, accounting my ſelfe borne to a better world, I will in an holy loftineſſe beare my ſelfe as one too good to be enamoured of the beſt pleaſures, to be daunted with the greateſt miſeries of this life.
12
I ſee there is no man ſo happy as to hauehave all things; and no man ſo miſerable, as not to hauehave ſome. Why ſhould I looke for a better condition than all others? If I hauehave ſomewhat, and that of the beſt things; I will in thankfulneſſe enioy them, and want the reſt with contentment.
13
Conſtraint makes an eaſie thing toilſome; whereas againe, louelove makes the greateſt toile pleaſant. How many miles doe we ride and runne, to ſee one ſilly beaſt follow another, with pleaſure! which if we were commanded to meaſure, vponupon the charge of a Superiour, we ſhould complaine of wearineſſe. I ſee the folly of the moſt men, that make their liues miſerable, and their actions tedious, for want of louelove to that they muſt doe: I will firſt labour to ſettle in my heart a good affection to heauenly things: ſo Lord, thy yoke ſhall be eaſie, and thy burthen light.
14
I am a ſtranger euen at home: therefore if the dogs of the world barke at me, I neither care nor wonder.
15
It is the greateſt madneſſe in the world, to bee an hypocrite in religious profeſſion. Men hate thee, becauſe thou art a Chriſtian, ſo much as in appearance. God hates thee double, becauſe thou art but in appearance: ſo, while thou haſt the hatred of both, thou haſt no comfort in thy ſelfe. Yet if thou wilt not be good as thou ſeemeſt; I hold it better to ſeeme ill as thou art. An open wicked man doth much hurt with notorious ſinnes; but an hypocrite doth at laſt more ſhame goodneſſe, by ſeeming good. I had rather be an open wicked man, than an hypocrite: but I had rather be no man, than either of them.
16
When I caſt downe mine eyes vponupon my wants, vponupon my ſinnes, vponupon my miſeries; me thinkes no man ſhould be worſe, no man ſo ill as I; my meanes ſo many, ſo forcible, and almoſt violent; my progreſſe ſo ſmall, and inſenſible; my corruptions ſo ſtrong, my infirmities ſo frequent and remedileſſe; my body ſo vnanſwerable to my minde. But when I looke vp to the bleſſings that God hath enriched me withall, me thinkes I ſhould ſoone be induced to thinke none more happy than my ſelfe: God is my friend, and my father: the world not my maſter, but my ſlaue: I hauehave friends not many, but ſo tried that I dare truſt them: an eſtate not ſuperfluous, not needy; yet neerer to defect, than abundance: A calling, if deſpiſed of men, yet honourable with God: a body not ſo ſtrong, as to admit ſecurity, (but often checking me in occaſion of pleaſure) nor yet ſo weake, as to afflict me continually: A minde not ſo furniſhed with knowledge, that I may boaſt of it; nor yet ſo naked, that I ſhould deſpaire of obtaining it: My miſeries affoord me ioy, mine enemies aduantage; my account is caſt vp for another world. And if thou thinke I hauehave ſaid too much good of my ſelfe, either I am thus, or I would be.
17
The worldlings life is (of all other) moſt diſcomfortable. For, that which is his God, doth not alway fauour him: that which ſhould be, neuer.
18
There are three meſſengers of death; Caſualty, Sickneſſe, Age. The two firſt are doubtfull; ſince many hauehave recouered them both: the laſt is certaine. The two firſt are ſudden: the laſt leaſurely and deliberate. As for all men, vponupon ſo many ſummons, ſo eſpecially for an old man, it is a ſhame to be vnprepared for death: for where other ſee they may die, hee ſees he muſt die. I was long agone old enough to die: but if I liue till age, I will thinke my ſelfe too old to liue longer.
19
I will not care what I hauehave; whether much, or little. If little, my account ſhall bee leſſe; if more, I ſhall doe the more good, and receiue the more glory.
20
I care not for any companion, but ſuch as may teach me ſomewhat; or learne ſomewhat of me. Both theſe ſhall much pleaſure me; (one as an Agent, the other as a Subiect to worke vponupon) neither know I, whether more. For though it be an excellent thing to learne; yet I learne, but to teach others.
21
If earth (that is prouided for mortality, and is poſſeſſed by the Makers enemies) hauehave ſo much pleaſure in it, that Worldlings thinke it worth the account of their heauen: ſuch a Sunne to enlighten it, ſuch an heauen to wall it about, ſuch ſweet fruits and flowers to adorne it, ſuch varietie of creatures, for the commodious vſe of it: What muſt heauen needs bee, that is prouided for God himſelfe, and his friends? How can it bee leſſe in worth, than God is aboue his creatures, and Gods friends better than his enemies? I will not onelyonly be content, but deſirous to be diſſolued.
22
It is commonly ſeene, that boldneſſe puts men forth before their time, before their abilitie. Wherein we hauehave ſeene many, that (like Lapwings, and Partridges) hauehave runne away with ſome part of their ſhell on their heads: whence it followes, that as they began boldly, ſo they proceed vnprofitably, and conclude not without ſhame. I would rather be haled by force of others to great duties, than ruſh vponupon them vnbidden. It were better a man ſhould want worke, than that great workes ſhould want a man anſwerable to their weight.
23
I will vſe my friend as Moſes did his rod: While it was a rod hee held it familiarly in his hand: when once a Serpent, he ran away from it.
24
I hauehave ſeldome ſeene much oſtentation, and much learning met together. The Sunne, riſing, and declining, makes long ſhadowes; at mid-day when hee is at higheſt, none at all. Beſides that, skill when it is too much ſhowne, loſeth the grace: as freſh-coloured wares, if they be often opened, loſe their brightneſſe, and are ſoiled with much handling. I had rather applaud my ſelfe for hauing much, that I ſhew not; than that others ſhould applaud me for ſhewing more than I hauehave.
25
An ambitious man is the greateſt enemie to himſelfe, of any in the world beſides: for he ſtill torments himſelfe with hopes, and deſires, and cares: which he might auoid, if hee would remit of the height of his thoughts, and liue quietly. My onelyonly ambition ſhall be, to reſt in Gods fauour on earth, and to be a Saint in heauen.
26
There was neuer good thing eaſily come by. The Heathen man could ſay, God ſels knowledge for ſweat; and ſo hee doth honour for ieopardy. Neuer any man hath got either wealth or learning with eaſe. Therefore the greateſt good muſt needs bee moſt difficult. How ſhall I hope to get Chriſt, if I take no paines for him? And if in all other things the difficultie of obtaining, whets the minde ſo much the more to ſeeke; why ſhould it in this alone daunt mee? I will not care what I doe, what I ſuffer, ſo I may winne Chriſt. If men can endure ſuch cutting, ſuch lancing, and ſearing of their bodies, to protract a miſerable life yet a while longer; what paine ſhould I refuſe for eternitie?
27
If I die, the world ſhall miſſe me but a little; I ſhall miſſe it leſſe. Not it mee, becauſe it hath ſuch ſtore of better men: Not I it, becauſe it hath ſo much ill, and I ſhall hauehave ſo much happineſſe.
28
Two things make a man ſet by; Dignitie, and Deſert. Amongſt fooles, the firſt without the ſecond is ſufficient: amongſt wiſe men, the ſecond without the firſt. Let me deſerue well, though I bee not aduanced. The conſcience of my worth ſhall cheere me more in others contempt, than the approbation of others can comfort me, againſt the ſecret checke of my owne vnworthineſſe.
29
The beſt qualities doe ſo cleaue to their ſubiects, that they cannot be communicated to others. For whereas patrimony and vulgar account of honor follow the bloud, in many generations; Vertue is not traduced by propagation, nor learning bequeathed by our Will to our heires; leſt the giuers ſhould wax proud, and the receiuers negligent. I will account nothing my owne, but what I hauehave gotten; nor that mine owne, becauſe it is more of gift, than deſert.
30
Then onelyonly is the Church moſt happy, when Truth and Peace kiſſe each other; and then miſerable, when either of them balke the way, or when they meet and kiſſe not. For truth, without peace, is turbulent: and peace, without truth, is ſecure iniuſtice. Though I louelove peace well, yet I louelove maine truths better. And though I louelove all truths well, yet I had rather conceale a ſmall truth, than diſturbe a common peace.
31
An indiſcreet good action, is little better than a diſcreet miſchiefe. For in this the doer wrongs onelyonly the Patient: but in that other, the wrong is done to the good action: for both it makes a good thing odious (as many good tales are marr'd in telling) and beſides, it preiudices a future opportunitie. I will rather let paſſe a good gale of wind, and ſtay on the ſhore; than lanch forth, when I know the wind will be the contrary.
32
The World teacheth me, that it is madneſſe to leaue behinde me thoſe goods that I may carry with me: Chriſtianitie teacheth me, that what I charitably giuegive aliue, I carrie with me dead: and experience teacheth me, that what I leaue behinde, I loſe. I will carrie that treaſure with me by giuing it, which the worldling loſeth by keeping it: ſo, while his corps ſhall carrie nothing but a winding cloth to his graue, I ſhall bee richer vnderunder the earth, than I was aboue it.
33
EueryEvery worldling is an hypocrite: for while his face naturally lookes vpward to heauen, his heart grouels beneath on the earth: yet if I would admit of any diſcord in the inward and outward parts; I would hauehave an heart that ſhould looke vp to heauen in an holy contemplation of the things aboue, and a countenance caſt downe to the earth, in humiliation. This onelyonly diſſimilitude is pleaſing to God.
34
The heart of man is a ſhort word, a ſmall ſubſtance; ſcarce enough to giuegive a Kite one meale, yet great in capacitie; yea, ſo infinite in deſire, that the round Globe of the world cannot fill the three corners of it. When it deſires more, and cries, GiueGive, giuegive; I will ſet it ouer to that infinite Good, where the more it hath, it may deſire more, and ſee more to be deſired: when it deſires but what it needeth, my hands ſhall ſoone ſatiſfie it. For, if either of them may containe it, when it is without the body; much more may both of them fill it, while it is within.
35
With men it is a good rule; To try firſt, and then to truſt: with God it is contrary; I will firſt truſt him (as moſt wiſe, omnipotent, mercifull) and try him afterwards. I know it is as impoſſible for him to deceiue me, as not to be.
36
As Chriſt was both a Lambe, and a Lion: ſo is eueryevery Chriſtian; A Lambe, for patience in ſuffering, and innocencie of life: A Lion, for boldneſſe in his innocencie. I would ſo order my courage and mildneſſe, that I may bee neither Lion-like in my conuerſation, nor ſheepiſh in the defence of a good cauſe.
37
The godly ſowe in teares, and reape in ioy. The ſeed-time is commonly wateriſh, and lowring. I will be content with a wet Spring, ſo I may be ſure of a cleere and ioyfull Harueſt.
38
EueryEvery man hath an Heauen and an Hell. Earth is the wicked mans Heauen; his Hell is to come: on the contrarie, the godly hauehave their Hell vponupon earth; where they are vexed with tentations, and afflictions, by Satan and his complices: their Heauen is aboue in endleſſe happineſſe. If it be ill with me on earth, it is well my torment is ſo ſhort, and ſo eaſie: I will not be ſo couetous to hope for two heauens.
39
Man, on his Death-bed hath a double proſpect: which in his life-time the interpoſition of pleaſure and miſeries debarred him from. The good man lookes vpward, and ſees heauen open, with Steuen, and the glorious Angels ready to carrie vp his ſoule: The wicked man lookes downeward, and ſees three terrible ſpectacles; Death, Iudgement, Hell, one beyond another, and all to be paſſed thorow by his ſoule. I maruell not that the godly hauehave beene ſo cheerefull in death, that thoſe torments, whoſe very ſight hath ouercome the beholders, hauehave ſeemed eaſie to them. I maruell not that a wicked man is ſo loth to heare of death; ſo deiected when hee feeleth ſickneſſe, and ſo deſparate when he feeleth the pangs of death; nor that eueryevery Balaam would faine die the death of the righteous. Henceforth I will enuie none, but a good man: I will pittie nothing ſo much as the proſperitie of the wicked.
40
Not to bee afflicted, is a ſigne of weakneſſe. For, therefore God impoſeth no more on mee, becauſe hee ſees I can beare no more. God will not make choice of a weake Champion. When I am ſtronger, I will looke for more: and when I ſuſtaine more, it ſhall more comfort me, that God findes me ſtrong, than it ſhall grieue me to be preſſed with an heauie affliction.
41
That the wicked hauehave peace in themſelues, is no wonder: they are as ſure as Tentation can make them. No Prince makes warre with his owne ſubiects. The godly are ſtill enemies; therefore they muſt looke to bee aſſaulted both by ſtratagems and violence. Nothing ſhall more ioy me, than my inward quietneſſe. A iuſt warre is a thouſand times more happy, than an ill-conditioned peace.
42
Goodneſſe is ſo powerfull, that it can make things ſimply euill (namely, our ſinnes) good to vsus: not good in nature, but good in the euent; good, when they are done, not good to be done. Sinne is ſo powerfull, that it can turne the holieſt ordinances of God into it ſelfe: but herein our ſinne goes beyond our goodneſſe; That ſinne defiles a man or action otherwiſe good; but all the goodneſſe of the world cannot iuſtifie one ſinne; as the holy fleſh in the skirt, makes not the bread holy that toucheth it, but the vncleane touching an holy thing, defileth it. I will loath eueryevery euill for it owne ſake: I will doe good, but not truſt to it.
43
Fooles meaſure good actions by the euent after they are done; Wiſe men beforehand, by iudgement vponupon the rules of reaſon and faith. Let mee doe well; let God take charge of the ſucceſſe. If it be well accepted, it is well; if not, my thanke is with God.
44
He was neuer good man that amends not. For, if hee were good, he muſt needs deſire to bee better. Grace is ſo ſweet, that who euer taſts of it, muſt needs long after more: and if hee deſire it, he will endeuour it; and if he doe but endeuour, God will crowne it with ſucceſſe. Gods familie admitteth of no Dwarfes (which are vnthriuing, and ſtand at a ſtay) but men of meaſures. What euer become of my bodie, or my eſtate, I will euer labour to finde ſomewhat added to the ſtature of my ſoule.
45
Pride is the moſt dangerous of all ſinnes. For, both it is moſt inſinuatiue (hauing crept into Heauen and Paradiſe) and moſt dangerous where it is. For, where all other Tentations are about euill, this alone is conuerſant onelyonly about good things; and one dram of it poiſons many meaſures of grace. I will not bee more afraid of doing good things amiſſe, than of being proud when I hauehave well performed them.
46
Not onelyonly commiſſion makes a ſinne. A man is guiltie of all thoſe ſinnes he hateth not. If I cannot auoid all, yet I will hate all.
47
Preiudice is ſo great an enemie to truth, that it makes the minde vncapable of it. In matters of faith, I will firſt lay a ſure ground, and then beleeue, though I cannot argue; holding the concluſion in ſpight of the premiſſes: but in other leſſe matters, I will not ſo foreſtall my minde with reſolution, as that I will not bee willing to bee better informed. Neither will I ſay in my ſelfe, I will hold it, therefore it ſhall bee truth: but this is truth, therefore I will hold it. I will not ſtriue for victorie, but for truth.
48
Drunkenneſſe and Couetouſneſſe doe much reſemble one another. For the more a man drinkes, the more hee thirſteth: and the more hee hath, ſtill the more hee coueteth. And for their effects, beſides other, both of them hauehave the power of transforming a man into a beaſt; and of all other beaſts, into a Swine. The former is euident to ſenſe: the other, though more obſcure, is no more queſtionable. The couetous man in two things plainly reſembleth a Swine; That hee euer roots in the earth, not ſo much as looking towards heauen: That hee neuer doth good till his death. In deſiring, my rule ſhall bee neceſſitie of nature, or eſtate. In hauing, I will account that my good, which doth me good.
49
I acknowledge no maſter of Requeſts in Heauen, but one; Chriſt my Mediator. I know I cannot bee ſo happie as not to need him; nor ſo miſerable, that hee ſhould contemne mee. I will alwaies aske, and that of none but where I am ſure to ſpeed; but where there is ſo much ſtore, that when I hauehave had the moſt, I ſhall leaue no leſſe behinde. Though numberleſſe drops bee in the Sea; yet if one bee taken out of it, it hath ſo much the leſſe, though inſenſible: but God, becauſe hee is infinite, can admit of no diminution. Therefore are men niggardly, becauſe the more they giuegive, the leſſe they hauehave: but thou, Lord, maieſt giuegive what thou wilt, without abatement of thy ſtore. Good praiers neuer came weeping home: I am ſure I ſhall receiue either what I aske, or what I ſhould aske.
50
I ſee that a fit bootie many times makes a theefe: and many would bee proud, if they had but the common cauſes of their neighbours. I account this none of the leaſt fauours of God, That the world goes no better forward with me: For, I feare, if my eſtate were better to the world, it might be worſe to God. As it is an happy neceſſity that inforceth to good; ſo is that next happy that hinders from euill.
51
It is the baſeſt louelove of all others, that is for a benefit; for herein we louelove not another ſo much as our ſelues. Though there were no HEAVEN, O Lord, I would louelove thee: Now there is one, I will eſteeme it, I will deſire it; yet ſtill I will louelove thee for thy goodneſſe ſake. Thy ſelfe is reward enough, though thou broughteſt no more.
52
I ſee men point the field, and deſperatly ieopard their liues (as prodigall of their bloud) in the reuenge of a diſgracefull word againſt themſelues, while they can bee content to heare God pulled out of Heauen with blaſphemy, and not feele ſo much as a riſing of their bloud. Which argues our cold louelove to God, and our ouer-feruent affection to our ſelues. In mine owne wrongs, I will hold patience laudable; but in Gods iniuries, impious.
53
It is an hard thing to ſpeake well; but it is harder to be well ſilent, ſo as it may bee free from ſuſpicion of affection, or ſullenneſſe, or ignorance: elſe loquacity; and not ſilence, would be a note of wiſdome. Herein I will not care how little, but how well. He ſaid well for this; Not that which is much, is well; but that which is well, is much.
54
There is nothing more odious than fruitleſſe old age. Now (for that no tree beares fruit in Autume, vnleſſe it bloſſome in the Spring) to the end that my age may bee profitable, and laden with ripe fruit; I will endeuour that my youth may be ſtudious, and flowred with the bloſſomes of learning and obſeruation.
55
Reuenge commonly hurts both the offerer, and ſufferer: as we ſee in the fooliſh Bee (though in all other things commendable, yet herein the patterne of fond ſpightfulneſſe) which in her anger inuenometh the fleſh, and loſeth her ſting, and ſo liues a Drone euer after. I account it the onelyonly valour, To remit a wrong; and will applaud it to my ſelfe as right Noble and Chriſtian, that I Might hurt, and Will not.
56
He that liues well, cannot chuſe but die well. For, if he die ſuddenly, yet he dies not vnpreparedly: if by leiſure, the conſcience of his well-lead life makes his death more comfortable: But it is ſeldome ſeene, that he which liueth ill, dieth well. For the conſcience of his former euills, his preſent paine, and the expectation and feare of greater, ſo take vp his heart, that he cannot ſeeke God. And now it is iuſt with God, not to be ſought, or not to be found, becauſe he ſought to him in his life time, and was repulſed. Whereas therefore there are vſually two maine cares of good men, to Liue well, and Die well: I will hauehave but this one; to Liue well.
57
With God there is no free man, but his Seruant, though in the Gallies: no ſlaue, but the ſinner, though in a Palace: none noble, but the vertuous, if neuer ſo baſely deſcended: none rich, but he that poſſeſſeth God, euen in rags: none wiſe, but hee that is a foole to himſelfe and the world: none happy, but he whom the world pities: Let mee be free, noble, rich, wiſe, happy to God; I paſſe not what I am to the world.
58
When the mouth praieth, man heareth; when the heart, God heareth. EueryEvery good praier knocketh at heauen for a bleſſing: but an importunate praier pierceth it, (though as hard as braſſe) and makes way for it ſelfe into the eares of the Almightie. And as it aſcends lightly vp, carried with the wings of faith; ſo it comes euer laden downe againe vponupon our heads. In my praiers my thoughts ſhall not be guided by my words, but my words ſhall follow my thoughts.
59
If that ſeruant were condemned of euill, that gaue God no more than his owne, which he had receiued; what ſhall become of them that rob God of his owne? If God gaine a little glorie by me, I ſhall gaine more by him. I will labour ſo to husband the ſtocke that God hath left in my hands, that I may returne my ſoule better than I receiued it; and that he may take it better than I returne it.
60
Heauen is compared to an hill; and therefore is figured by Olympus, among the Heathen; by mount Sion, in Gods Booke: Hell, contrariwiſe, to a pit. The aſcent to the one is hard therefore, and the deſcent to the other eaſie and headlong: and ſo as if we once beginne to fall, the recouerie is moſt difficult: and not one (of many) ſtaies till hee comes to the bottome. I will bee content to pant, and blow, and ſweat in climbing vp to heauen: as, contrarily, I will bee warie of ſetting the firſt ſtep downward towards the pit. For, as there is a Iacobs Ladder into heauen, ſo there are blinde ſtaires that goe winding downe into death, whereof each makes way for other. From the obiect is raiſed an ill ſuggeſtion: ſuggeſtion drawes on delight, delight conſent, conſent endeuour, endeuour practice, practice cuſtome, cuſtome excuſe, excuſe defence, defence obſtinacie, obſtinacie boaſting of ſinne, boaſting, a reprobate ſenſe. I will watch ouer my waies: and doe thou Lord watch ouer me, that I may auoid the firſt degrees of ſinne. And if thoſe ouertake my frailtie, yet keepe me that preſumptuous ſinnes preuaile not ouer me. Beginnings, are with more eaſe and ſafetie declined, when we are free; than proceedings when we hauehave begunne.
61
It is fitter for youth to learne, than teach; and for age to teach, than learne: and yet fitter for an old man to learne than to be ignorant. I know I ſhall neuer know ſo much, that I cannot learne more; and I hope I ſhall neuer liue ſo long, as till I be too old to learne.
62
I neuer loued thoſe Salamanders, that are neuer well but when they are in the fire of contention. I will rather ſuffer a thouſand wrongs, than offer one: I will ſuffer an hundred, rather than returne one: I will ſuffer many ere I will complaine of one, and endeuour to right it by contending. I hauehave euer found, that to ſtriue with my ſuperiour, is furious; with my equall, doubtfull; with my inferiour, ſordid and baſe; with any, full of vnquietneſſe.
63
The praiſe of a good ſpeech ſtandeth in words and matter: Matter, which is as a faire and well-featur'd body; Elegance of words, which is as a neat and well-faſhioned garment. Good matter, ſlubbered vp in rude and careleſſe words, is made lothſome to the hearer; as a good body mis-ſhapen with vnhandſome clothes. Elegancie without ſoundnes, is no better than a nice vanitie. Although therefore the moſt hearers are like Bees, that goe all to the flowers, neuer regarding the good herbs (that are of as wholeſome vſe, as the other of faire ſhew:) yet let my ſpeech ſtriue to bee profitable; plauſible, as it happens: better the coat be mis-ſ…apen, than the body.
64
I ſee that as blacke and white colours to the eies, ſo is the Vice and Vertue of others to the iudgement of men. Vice gathers the beames of the ſight in one; that the eie may ſee it, and bee intent vponupon it: Vertue ſcatters them abroad; and therefore hardly admits of a perfect apprehenſion. Whence it comes to paſſe, that (as iudgement is according to ſenſe) wee doe ſo ſoone eſpie, and ſo earneſtly cenſure a man for one vice; letting paſſe many laudable qualities vndiſcerned, or at leaſt vnacknowledged. Yea, whereas eueryevery man is once a foole, and doth that (perhaps) in one fit of his folly, which hee ſhall at leiſure repent of (as Noah, in one houres drunkenneſſe, vncouered thoſe ſecrets, which were hid ſix hundred yeeres before) the world is hereupon ready to call in queſtion all his former integritie, and to exclude him from the hope of any future amendment. Since God hath giuen mee two eies; the one ſhall bee buſied about the preſent fault that I ſee, with a deteſting commiſeration; the other about the commendable qualities of the offender; not without an vnpartiall approbation of them. So ſhall I doe God no wrong, in robbing him of the glorie of his gifts, mixed with infirmities: nor yet, in the meane time, encourage Vice; while I doe diſtinctly reſerue for it a due proportion of hatred.
65
God is aboue man; the brute creatures vnderunder him; hee ſet in the midſt. Leſt he ſhould be proud that he hath infinite creatures vnderunder him, that One is infinite degrees aboue him. I doe therefore owe awe vntounto God; merciemercy to the inferiour creatures: knowing, that they are my fellowes, in reſpect of creation; whereas there is no proportion betwixt mee, and my Maker.
66
One ſaid, It is good to inure thy youth to ſpeake well; for good ſpeech is many times drawne into the affection: But, I would feare, that ſpeaking well without feeling, were the next way to procure an habituall hypocriſie. Let my good words follow good affections; not goe before them. I will therefore ſpeake as I thinke: but withall, I will labour to thinke well; and then I know, I cannot but ſpeake well.
67
When I conſider my ſoule, I could be proud, to thinke of how diuine a nature and qualitie it is: but when I caſt downe mine eies to my body (as the Swanne to her blacke legs) and ſee what loathſome matter iſſues from the mouth, noſtrils, cares, pores, and other paſſages, and how moſt carrion-like of all other creatures it is after death; I am iuſtly aſhamed to thinke, that ſo excellent a gueſt dwels but in a meere cleanly dunghill.
68
EueryEvery worldling is a mad man. For, beſides that hee preferreth profit and pleaſure to Vertue, the World to God, Earth to Heauen, Time to Eternitie; hee pampers the body, and ſtarues the ſoule. He feedes one Fowle an hundred times, that it may feed him but once; and ſeekes all Lands and Seas for dainties, not caring whether any, or what repaſt he prouideth for his ſoule. Hee cloathes the body with all rich ornaments, that it may bee as faire without, as it is filthie within; whileſt his ſoule goes bare and naked, hauing not a tag of knowledge to couer it. Yea, hee cares not to deſtroy his ſoule, to pleaſe the body; when for the ſaluation of the ſoule, he will not ſo much as hold the body ſhort of the leaſt pleaſure. What is, if this be not, a reaſonable kinde of madneſſe? Let me enioy my ſoule no longer, than I preferre it to my body. Let mee hauehave a deformed, leane, crooked, vnhealthfull, neglected body; ſo that I may finde my ſoule ſound, ſtrong, well furniſhed, well diſpoſed both for earth and heauen.
69
Aſa was ſicke but of his feet, farre from the heart: yet becauſe he ſought to the Phyſicians, not to God, he eſcaped not. Ezechiah was ſicke to die: yet becauſe he truſted to God, not to Phyſicians, he was reſtored. Meanes, without God, cannot helpe: God, without meanes, can, and often doth. I will vſe good meanes, not reſt in them.
70
A mans beſt monument is his vertuous actions. Fooliſh is the hope of immortality, and future praiſe, by the coſt of ſenſeleſſe ſtone; when the Paſſenger ſhall onelyonly ſay, Here lies a faire ſtone, and a filthy carkaſſe. That only can report thee rich: but for other praiſes, thy ſelfe muſt build thy monument aliue; and write thy owne Epitaph in honeſt and honourable actions. Which are ſo much more noble than the other, as liuing men are better than dead ſtones: Nay, I know not if the other be not the way to worke a perpetuall ſucceſſion of infamy, whiles the cenſorious Reader, vponupon occaſion therof, ſhall comment vponupon thy bad life: whereas in this, eueryevery mans heart is a Toombe, and eueryevery mans tongue writeth an Epitaph vponupon the well-behaued. Either I will procure me ſuch a monument, to be remembred by; or elſe it is better to be inglorious, than infamous.
71
The baſeſt things are euer moſt plentifull. Hiſtory and experience tell vsus, that ſome kinde of Mouſe breedeth 120 young ones in one neſt: whereas the Lion, or Elephant, beareth but one at once. I hauehave euer found, The leaſt wit, yeeldeth the moſt words. It is both the ſureſt, and wiſeſt way, to Speake little, and Thinke more.
72
An euill man is clay to God, wax to the Deuill. God may ſtamp him into powder, or temper him anew; but none of his meanes can melt him. Contrariwiſe, a good man is Gods wax, and Satans clay: he relents at eueryevery looke of God, but is not ſtirred at any tentation. I had rather bow than breake, to God: but, for Satan, or the world, I had rather be broken in peeces with their violence, than ſuffer my ſelfe to be bowed vntounto their obedience.
73
It is an eaſie matter for a man to be careleſſe of himſelfe; and yet much eaſier to be enamoured of himſelfe. For, if he be a Chriſtian, whiles he contemneth the world perfectly, it is hard for him to reſerue a competent meaſure of louelove to himſelfe: if a worldling, it is not poſſible but he muſt ouer-louelove himſelfe. I will ſtriue for the meane of both; and ſo hate the world, that I may care for my ſelfe: and ſo care for my ſelfe, that I bee not in louelove with the world.
74
I will hate popularitie and oſtentation (as euer dangerous; but moſt of all, in Gods buſineſſe) which who ſo affect, doe as ill ſpokeſmen; who when they are ſent to wooe for God, ſpeake for themſelues. I know how dangerous it is to hauehave God my Riuall.
75
Earth affords no ſound contentment. For, what is there vnderunder Heauen not troubleſome, beſides that which is called pleaſure? and, that, in the end, I finde moſt irkſome of all other. My ſoule ſhall euer looke vpward for ioy, and downeward for penitence.
76
God is euer with me, euer before me. I know, he cannot but ouer-ſee me alwaies; though my eies be held that I ſee him not: yea, he is ſtill within me, though I feele him not: neither is there any moment, that I can liue without God. Why doe I not, therefore, alwaies liue with him? Why doe I not account all houres loſt, wherein I enioy him not?
77
There is no man ſo happy as the Chriſtian. When he lookes vp vntounto heauen, hee thinkes, That is my home: the God that made it, and owes it, is my Father: the Angels, more glorious in nature than my ſelfe, are my attendants: mine enemies are my vaſſals. Yea, thoſe things, which are the terribleſt of all to the wicked, are moſt pleaſant to him. When he heares God thunder aboue his head, he thinks, This is the voice of my Father. When he remembreth the Tribunall of the laſt Iudgement, he thinkes, It is my Sauiour that ſits in it: when death, he eſteemes it but as the Angell ſet before Paradiſe; which with one blow admits him to eternall ioy. And (which is moſt of all) nothing in earth or hell can make him miſerable. There is nothing in the world, worth enuying, but a Chriſtian.
78
As Man is a little world: ſo eueryevery Chriſtian is a little Church within himſelfe. As the Church, therefore, is ſometimes in the wane, through perſecution; other times in her full glory and brightneſſe: ſo let mee expect my ſelfe ſometimes drouping vnderunder Tentations, and ſadly hanging downe the head for the want of the feeling of Gods preſence; at other times caried with the full ſaile of a reſolute aſſurance, to heauen: knowing, that as it is a Church at the weakeſt ſtay, ſo ſhall I, in my greateſt deiection, hold the Childe of God.
79
Tentations on the right hand, are more perillous than thoſe on the left; and deſtroy a thouſand, to the others ten: as the Sunne, more vſually, cauſeth the traueller to caſt off his cloke, than the wind. For, thoſe on the left hand miſcarry men but two waies: to diſtruſt, and deniall of God; more rate ſinnes: but the other, to all the reſt, wherewith mens liues are ſo commonly defiled. The ſpirit of Chriſtians, is like the Engliſh leat; whereof we reade, that it is fired with water, quenched with oyle. And theſe two, proſperity and aduerſity, are like heat and cold: the one gathers the powers of the ſoule together, and makes them abler to reſiſt, by vniting them: the other diffuſes them; and, by ſuch ſeparation, makes them eaſier to conquer. I hold it therefore as praiſe-worthy with God, for a man to contemne a proffered honour, or pleaſure, for conſcience ſake; as, on the racke not to denie bis profeſſion. When theſe are offered, I will not nibble at the bait; that I be not taken with the hooke.
80
God is Lord of my body alſo: and therefore challengeth as well reuerent geſture, as inward deuotion. I will euer, in my praiers, either ſtand, as a ſeruant, before my maſter; or kneele, as a ſubiect, to my Prince.
81
I hauehave not beene in others breaſts: but, for my owne part, I neuer taſted of ought, that might deſerue the name of pleaſure. And, if I could, yet a thouſand pleaſures cannot counteruaile one torment: becauſe the one may be exquiſite; the other, not without compoſition. And, if not one torment, much leſſe a thouſand. And, it not for a moment, much leſſe for eternity. And, if not the torment of a part, much leſſe of the whole. For if the paine but of a tooth be ſo intolerable, what ſhall the racking of the whole body be? And; if of the body; what … …hat be, which is primarily of the ſoule? If there be pleaſures that I heare not of, I will be wary of buying them ſo ouer-deare.
82
As Hypocriſie is a common counterfeit of all vertues: ſo there is no ſpeciall vertue, which is not (to the very life of it) ſeemingly reſembled, by ſome ſpeciall vice. So, deuotion is counterfeited by ſuperſtition: good thrift, by niggardlineſſe; charity, with vaine-glorious pride. For, as charity is bounteous to the poore; ſo is vaine-glory to the wealthy: as charity ſuſtaines all, for truth; ſo pride, for a vaine praiſe: both of them make a man courteous and affable. So the ſubſtance of eueryevery vertue is in the heart: which, ſince it hath not a window made into it, by the Creator of it, (but is reſerued vnderunder locke and key for his owne view) I will iudge onelyonly by appearance. I had rather wrong my ſelfe, by credulity; than others, by vniuſt cenſures and ſuſpicions.
83
EueryEvery man hath a kingdome within himſelfe: Reaſon, as the Princeſſe, dwels in the higheſt and inwardeſt roome: the ſenſes are the Guard and attendants on the Court; without whoſe aid, nothing is admitted into the Preſence: The ſupreme faculties (as will, memory, &c.) are the Peeres: The outward parts, and inward affections, are the Commons: Violent Paſſions are as Rebels, to diſturbe the common peace. I would not be a Stoicke, to hauehave no Paſſions: for that were to ouerthrow this inward gouernment God hath erected in me; but a Chriſtian, to order thoſe I hauehave. And for that I ſee, that as (in commotions) one mutinous perſon drawes on more; ſo in paſſions, that one makes way for the extremity of another, (as exceſſe of louelove cauſeth exceſſe of griefe, vponupon the loſſe of what we loued:) I will doe as wiſe Princes vſe, to thoſe they miſdoubt for faction; ſo hold them downe, and keepe them bare, that their very impotency and remiſneſſe ſhall affoord me ſecuritie.
84
I looke vponupon the things of this life, as an owner; as a ſtranger. As an owner, in their right; as a ſtranger, in their vſe. I ſee, that owning, is but a conceit, beſides vſing: I can vſe (as I lawfully may) other mens commodities as my owne; walke in their woods, looke on their faire houſes, with as much pleaſure as my owne; yet againe, I will vſe my owne, as if it were anothers; knowing, that though I hold them by right, yet it is only by Tenure at will.
85
There is none like to Luthers three maſters; Prayer, Tentation, Meditation. Tentation ſtirs vp holy meditation: Meditation prepares to Praier: and Praier makes profit of Tentation; and fetcheth all diuine knowledge from Heauen. Of others, I may learne the Theorie of Diuinity; of theſe onelyonly, the Practiſe. Other maſters teach me by rote, to ſpeake Parrot-like of heauenly things: theſe alone, with feeling and vnderſtanding.
86
Affectation is the greateſt enemy both of doing well, and good acceptance of what is done. I hold it the part of a wiſe man, to endeuour rather that fame may follow him, than goe before him.
87
I ſee a number, which, with Shimei, whiles they ſeeke their ſeruant, which is riches, loſe their ſoules. No worldly thing ſhall draw me without the gates, within which God hath confined me.
88
It is an hard thing for a man to finde wearineſſe in pleaſure, while it laſteth; or contentment in paine, while he is vnderunder it. After both (indeed) it is eaſie: yet both of theſe muſt be found in both; or elſe we ſhall be drunken with pleaſures, and ouerwhelmed with ſorrow. As thoſe, therefore, which ſhould eat ſome diſh ouer-deliciouſly ſweet, doe allay it with tart ſawce, that they may not be cloyed: and thoſe that are to receiue bitter pills (that they may not be annoyed with their vnpleaſing taſte) rowle them in Sugar: So in all pleaſures it is beſt to labour, not how to make them moſt delightfull; but how to moderate them from exceſſe: and in all ſorrowes, ſo to ſettle our hearts in true grounds of comfort, that we may not care ſo much for being bemoned of others, as how to be moſt contented in our ſelues.
89
In wayes, we ſee Trauellers chuſe not the faireſt, and greeneſt, if it be either croſſe or contrary; but the neereſt, though miry and vneuen: ſo, in opinions, let me follow not the plauſibleſt, but the trueſt, though more perplexed.
90
Chriſtian ſocietie is like a bundle of ſticks laid together, whereof one kindles another. Solitary men hauehave feweſt prouocations to euill; but againe feweſt incitations to good. So much, as doing good, is better than not doing euill, will I account Chriſtian good fellowſhip better than an Eremitiſh and melancholike ſolitarineſſe.
91
I had rather confeſſe my ignorance, than falſly profeſſe knowledge. It is no ſhame, not to know all things; but it is a iuſt ſhame to ouer-reach in any thing.
92
Sudden extremitie is a notable triall of faith, or any other diſpoſition of the ſoule. For as in a ſudden feare, the bloud gathers to the heart, for guarding of that part which is principall: ſo the powers of the ſoule combine themſelues in an hard exigent, that they may be eaſily iudged of. The faithfull (more ſuddenly than any caſualtie) can lift vp his heart to his ſtay in Heauen: Whereas the worldling ſtands amazed, and diſtraught with the euill; becauſe he hath no refuge to flie vntounto. For, not being acquainted with God in his peace, how ſhould he but hauehave him to ſeeke in his extremitie? When therefore ſome ſudden ſtitch girds me in the ſide, like to be the meſſenger of death; or when the ſword of my enemie, in an vnexpected aſſault, threatens my body; I will ſeriouſly note how I am affected: ſo the ſuddenneſt euill, as it ſhall not come vnlooked for, ſhall not goe away vnthought of. If I finde my ſelfe couragious, and heauenly-minded, I will reioyce in the truth of Gods grace in me; knowing that one dram of tried faith, is worth a whole pound of ſpeculatiue; and that, which once ſtood by me, will neuer faile mee: If deiected, and heartleſſe, herein I will acknowledge cauſe of humiliation; and, with all care and earneſtneſſe, ſeeke to ſtore my ſelfe againſt the dangers following.
93
The Rules of ciuill policie may well be applied to the minde. As therefore for a Prince, that he may hauehave good ſucceſſe againſt either Rebels, or forraine enemies, it is a ſure axiome, Diuide and Rule: but when he is once ſeated in the Throne ouer loyall ſubiects, Vnite and Rule: ſo, in the regiment of the ſoule, there muſt be variance ſet in the iudgement, and the conſcience and affections; that that which is amiſſe may be ſubdued: but, when all parts are brought to order, it is the only courſe to maintaine their peace; that, all ſeeking to eſtabliſh and helpe each other, the whole may proſper. Alwayes to be at warre, is deſperate: alwayes at peace, ſecure, and ouer-Epicure-like. I doe account a ſecure peace, a iuſt occaſion of this ciuill diſſenſion in my ſelfe; and a true Chriſtian peace, the end of all my ſecret warres: which when I hauehave atchieued, I ſhall reigne with comfort; and neuer will be quiet, till I hauehave atchieued it.
94
I brought ſin enough with me into the world to repent of all my life, though I ſhould neuer actually ſinne: and ſinne enough actually eueryevery day, to ſorrow for, though I had brought none with me into the world: but, laying both together, my time is rather too ſhort for my repentance. It were madneſſe in me to ſpend my whole life in iollity and pleaſure, whereof I hauehave ſo ſmall occaſion; and neglect the opportunity of my ſo iuſt ſorrow: eſpecially, ſince before I came into the World, I ſinned; after I am gone out of the World, the contagion of my ſinne paſt, ſhall adde to the guilt of it: yet, in both theſe eſtates, I am vncapable of repentance. I will doe that while I may, which, when I hauehave neglected, is vnrecouerable.
95
Ambition is torment enough for an enemie. For, it affoords as much diſcontentment in enioying, as in want; making men like poyſoned rats: which when they hauehave taſted of their bane, cannot reſt, till they drinke; and then can much leſſe reſt, till their death. It is better for me to liue in the wiſe mens ſtocks, in a contented want; than in a fooles Paradiſe, to vex my ſelfe with wilfull vnquietneſſe.
96
It is not poſſible but a conceited man muſt be a foole. For, that ouer-weening opinion he hath of himſelfe, excludes all opportunity of purchaſing knowledge. Let a veſſell be once full of neuer ſo baſe liquor, it will not giuegive roome to the coſtlieſt; but ſpills beſide, whatſoeuer is infuſed. The proud man, though he be empty of good ſubſtance, yet is full of conceit. Many men had proued wiſe, if they had not ſo thought themſelues. I am empty enough to receiue knowledge enough; Let me thinke my ſelfe but ſo bare as I am, and more I need not. O Lord, doe thou teach mee how little, how nothing I hauehave; and giuegive me no more, than I know I want.
97
EueryEvery man hath his turne of ſorrow: whereby (ſome more, ſome leſſe) all men are in their times miſerable. I neuer yet could meet with the man that complained not of ſomewhat. Before ſorrow come, I will prepare for it: when it is come, I will welcome it: when it goes, I will take but halfe a farewell of it; as ſtill expecting his returne.
98
There be three things that follow an iniury ſo farre as it concerneth our ſelues; (for, as the offence toucheth God, it is aboue our reach) Reuenge, Cenſure, Satisfaction; which muſt bee remitted of the mercifull man. Yet not all at all times: but Reuenge alwaies, leauing it to him that can, and will doe it: Cenſure oft times; Satisfaction ſometimes. He that deceiues me oft, though I muſt forgiue him; yet charity bindes me not, not to cenſure him for vntruſty: and he, that hath endammaged me much, cannot plead breach of charity, in my ſeeking his reſtitution. I will ſo remit wrongs, as I may not encourage others to offer them; and ſo retaine them, as I may not induce God to retaine mine to him.
99
Garments that hauehave once one rent in them, are ſubiect to be torne on eueryevery naile, and eueryevery bryer; and glaſſes, that are once crackt, are ſoone broken: ſuch is mans good name once tainted with iuſt reproch. Next to the approbation of God, and the teſtimony of mine owne conſcience, I will ſeeke for a good reputation amongſt men: not by cloſe cariage, concealing faults, that they may not be knowne to my ſhame: but auoiding all vices, that I may not deſerue it. The efficacy of the agent, is in the patient well diſpoſed. It is hard for me euer to doe good, vnleſſe I be reputed good.
100
Many vegetable, and many brute creatures exceed man in length of age. Which hath opened the mouthes or Heathen Philoſophers to accuſe Nature, as a ſtep-mother to Man; who hath giuen him the leaſt time to liue, that onelyonly could make vſe of his time, in getting knowledge. But herein Reiigion doth moſt mangnifie GOD, in his wiſdome and iuſtice; teaching vsus, that other creatures liue long, and periſh to nothing, onelyonly Man recompences the ſhortneſſe of his life, with eternity after it; that the ſooner he dies well, the ſooner hee comes to perfection of knowledge, which hee might in vaine ſeeke below: the ſooner he dies ill, the leſſe hurt he doth with his knowledge. There is great reaſon then, why man ſhould liue long; greater, why he ſhould die early. I will neuer blame God, for making mee too ſoone happy; for changing my ignorance, for knowledge; my corruption, for immortality; my infirmities, for perfection. Come Lord Ieſus, come quickly.
FINIS.
MEDITATIONS AND VOWES, DIVINE AND MORALL.
THE SECOND CENTVRY.
By IOS. HALL.
SIC ELEVABITVR FILIVS HOMINIS
Io 3.
ANCHORA FIDEI:
LONDON, Printed for THOMAS PAVIER, MILES FLESHER and John Haviland. 1624.
TO THE RIGHT VERTVOVS AND WORSHIPFVLL LADIE, THE Ladie DRVRY, all increaſe of Grace.
MADAME, J know your Chriſtian ingenuitie ſuch, that you will not grudge others the communication of this your priuate right: which yet J durſt not hauehave preſumed to aduenture, if I feared that either the benefit of it would be leſſe, or the acceptation. Now it ſhall be no leſſe yours: onelyonly it ſhall be more knowne to be yours. Ʋouchſafe therefore to take part with your worthy Husband, of theſe my ſimple Meditations. And if your long and gracious experience hauehave written you a larger volume of wholeſome lawes, and better informed you by precepts fetcht from your owne feeling, than J can hope for, by my bare ſpeculation: yet where theſe my not vnlikely rules ſhall accord with yours, let your redoubled aſſent allow them, and they confirme it. J made them not for the eie, but for the heart: neither doe J commend them to your reading, but your practice: wherein alſo it ſhall not be enough that you are a meere and ordinary agent, but that you be a patterne propounded vntounto others imitation. So ſhall your vertuous and holy progreſſe, beſides your owne peace and happpineſſe, be my Crowne and reioycing, in the Day of our common appearance. Halſted. Decemb. 4.
Your L. humbly deuoted, IOS. HALL.
MEDITATIONS AND VOWES.
1
A Man vnderunder Gods affliction, is like a bird in a net; the more he ſtriueth, the more he is intangled. Gods Decree cannot be eluded with impatience. What I cannot auoid, I will learne to beare.
2
I finde, that all worldly things require a long time in getting; and affoord a ſhort pleaſure in enioying them. I will not care much, for what I hauehave; nothing, for what I hauehave not.
3
I ſee naturall bodies forſake their owne place and condition, for the preſeruation of the whole; but of all other creatures, Man; and of all other Men, Chriſtians hauehave the leaſt intereſt in themſelues. I will liue, as giuen to others, lent only to my ſelfe.
4
That which is ſaid of the Elephant, that being guiltie of his deformitie, hee cannot abide to looke on his owne face in the water (but ſeekes for troubled and muddie channels) we ſee well moralized, in men of euill conſcience, who know their ſoules are ſo filthie, that they dare not ſo much as view them; but ſhift off all checks of their former iniquitie, with vaine excuſes of good-fellowſhip. Whence it is, that eueryevery ſmall reprehenſion ſo galls them; becauſe it calls the eye of the ſoule home to it ſelfe, and makes them ſee a glimpſe of what they would not. So hauehave I ſeene a fooliſh and timorous Patient, which knowing his wound very deepe, would not endure the Chirurgion to ſearch it: whereon what can enſue, but a feſtering of the part, and a danger of the whole body? So I hauehave ſeene many prodigall waſters run ſo farre in bookes, that they cannot abide to heare of reckoning. It hath beene an old and true Prouerbe, Oft and euen reckonings make long friends: I will oft ſumme my eſtate with God; that I may know what I hauehave to expect, and anſwer for. Neither ſhall my ſcore run on ſo long with God, that I ſhall not know my debts, or feare an Audit, or deſpaire of pardon.
5
I account this body, nothing, but a cloſe priſon to my ſoule; and the earth a larger priſon to my body. I may not breake priſon, till I be looſed by death: but I will leaue it, not vnwillingly, when I am looſed.
6
The common feares of the World are cauſeleſſe, and ill placed. No man feares to doe ill; eueryevery man to ſuffer ill: wherein, if we conſider it well, we ſhall finde that we feare our beſt friends. For my part, I hauehave learned more of God and of my ſelfe, in one weekes extremitie, than all my whole lifes proſperitie had taught me afore. And, in reaſon and common experience, proſperitie vſually makes vsus forget our death: aduerſitie, on the other ſide, makes vsus neglect our life. Now (if we meaſure both of theſe, by their effects) forgetfulneſſe of death makes vsus ſecure: neglect of this life makes vsus carefull of a better. So much therefore as neglect of life is better than forgetfulneſſe of death; and watchfulneſſe better than ſecuritie: ſo much more beneficiall will I eſteeme aduerſitie, than proſperitie.
7
Euen griefe it ſelfe is pleaſant to the remembrance, when it is once paſt: as ioy is, whiles it is preſent. I will not therefore in my conceit, make any ſo great difference betwixt ioy and griefe: ſith griefe paſt, is ioyfull; and long expectation of ioy, is grieuous.
8
EueryEvery ſickneſſe is a little death. I will be content to die oft, that I may die once well.
9
Oft times thoſe things which hauehave beene ſweet in opinion, hauehave proued bitter in experience. I will therefore euer ſuſpend my reſolute iudgement, vntill the triall and euent: in the meane while I will feare the worſt, and hope the beſt.
10
In all diuine and morall good things, I would faine keepe that I hauehave, and get that I want. I doe not more loath all other couetouſneſſe, than I affect this. In all theſe things alone, I profeſſe neuer to hauehave enough. If I may increaſe them, therefore, either by labouring, or begging, or vſurie, I ſhall leaue no meanes vnattempted.
11
Some children are of that nature, that they are neuer well, but while the rod is ouer them: ſuch am I to God; Let him beat me, ſo he amend me: let him take all away from me, ſo he giuegive me himſelfe.
12
There muſt not be one vniforme proceeding with all men, in reprehenſion: but that muſt varie according to the diſpoſition of the reproued. I hauehave ſeene ſome men as thornes, which eaſily touched, hurt not; but if hard and vnwarily, fetch bloud of the hand: others, as nettles, which if they be nicely handled, ſting and pricke; but if hard and roughly preſſed, are pulled vp without harme. Before I take any man in hand, I will know whether he be a thorne, or a nettle.
13
I will account no ſinne little; ſince there is not the leaſt, but workes out the death of the ſoule. It is all one, whether I be drowned in the ebber ſhore, or in the midſt of the deepe Sea.
14
It is a baſe thing to get goods, to keepe them. I ſee that God (which only is infinitely rich) holdeth nothing in his owne hands, but giues all to his creatures. But, if we will needs lay vp, where ſhould wee rather repoſe it, than in Chriſts treaſurie? The poore mans hand is the treaſury of Chriſt. All my ſuperfluity ſhall be there hoorded vp, where I know it ſhall be ſafely kept, and ſurely returned me.
15
The Schoole of God, and Nature, require two contrary manners of proceeding. In the Schoole of Nature, we muſt conceiue, and then beleeue: in the Schoole of God, wee muſt firſt beleeue, and then we ſhall conceiue. He that beleeues no more than hee conceiues, can neuer be a Chriſtian; nor he a Philoſopher, that aſſents without reaſon. In Natures Schoole, we are taught to bolt out the truth, by Logicall diſcourſe: God cannot endure a Logician. In his Schoole, he is the beſt Scholler, that reaſons leaſt, and aſſents moſt. In diuine things, what I may I wil conceiue: the reſt I will beleeue and admire. Not a curious head, but a credulous and plaine heart, is accepted with God.
16
No worldly pleaſure hath any abſolute delight in it: but as a Bee, hauing honey in the mouth, hath a ſting in the taile. Why am I ſo fooliſh, to reſt my heart vponupon any of them? and not rather labour to aſpire to that one abſolute Good, in whom is nothing ſauouring of griefe, nothing wanting to perfect happineſſe?
17
A ſharpe reproofe I account better than a ſmooth deceit. Therefore when my friend checkes me. I will reſpect it with thankfulneſſe: when others flatter me, I will ſuſpect it, and reſt in mine owne cenſure of my ſelfe; who ſhould be more priuie (and leſſe partiall) to my owne deſeruings.
18
Extremity diſtinguiſheth friends: Worldly pleaſures, like Phyſicians, giuegive vsus ouer when once we lie a dying; and yet the death-bed had moſt need of comforts: Chriſt Ieſus ſtandeth by his, in the pangs of death; and after death at the barre of iudgement; not leauing them either in their bed, or graue. I will vſe them therefore to my beſt aduantage; not truſt them. But for thee, O my Lord, which in mercy and truth canſt not faile me, (whom I hauehave found euer faithfull and preſent in all extremities) Kill me, yet will I truſt in thee.
19
We hauehave heard of ſo many thouſand generations paſſed, and we hauehave ſeene ſo many hundreds die within our knowledge; that I wonder any man can make account to liue one day. I will die daily. It is not done before the time, which may be done at all times.
20
Deſire oft times makes vsus vnthankfull. For, who ſo hopes for that he hath not, vſually forgets that which he hath. I will not ſuffer my heart to roue after high or impoſſible hopes; leſt I ſhould, in the meane time, contemne preſent benefits.
21
In hoping well, in being ill, and fearing worſe, the life of man is wholly conſumed. When I am ill, I will liue in hope of better: when well, in feare of worſe: neither will I, at any time, hope without feare; leſt I ſhould deceiue my ſelfe with too much confidence (wherein euill ſhall be ſo much more vnwelcome and intolerable, becauſe I looked for good) nor, againe, feare without hope; leſt I ſhould be ouer-much deiected: nor doe either of them, without true contentation.
22
What is man, to the whole earth? What is earth to the heauen? What is heauen, to his Maker? I will admire nothing in it ſelfe; but all things in God, and God in all things.
23
There be three vſuall cauſes of ingratitude, vponupon a benefit receiued: Enuie, Pride, Couetouſneſſe: Enuie, looking more at others benefits, than our owne; Pride, looking more at our ſelues, than the benefit; Couetouſneſſe, looking more at what wee would hauehave, than what we hauehave. In good turnes, I will neither reſpect the giuer, nor my ſelfe, nor the gift, nor others; but onelyonly the intent and good will from whence it proceeded. So ſhall I requite others great pleaſures, with equall good will, and accept of ſmall fauours, with great thankfulneſſe.
24
Whereas the cuſtome of the world is, to hate things preſent, to deſire future, and magnifie what is paſt; I will contrarily eſteeme that which is preſent, beſt. For, both whar is paſt, was once preſent; and what is future, will be preſent: future things next, becauſe they are preſent in hope; what is paſt, leaſt of all, becauſe it cannot be preſent: yet ſomewhat becauſe it was.
25
We pitie the folly of the Larke, which (while it plaieth with the fether, and ſtoopeth to the glaſſe) is caught in the Fowlers net: and yet cannot ſee our ſelues alike made fooles by Satan; who, deluding vsus by the vaine feathers and glaſſes of the world, ſuddenly enwrappeth vsus in his ſnares. We ſee not the nets indeed; it is too much that we ſhall feele them, and that they are not ſo eaſily eſcaped after, as before auoided. O Lord, keepe thou mine eies from beholding vanity. And though mine eies ſee it, let not my heart ſtoope to it, but loath it afarre off. And, if I ſtoope at any time, and be taken, ſet thou my ſoule at libertie: that I may ſay, My ſoule is eſcaped, euen as a bird out of the ſnare of the Fowler; the ſnare is broken, and I am deliuered.
26
In ſuffering euill, to looke to ſecondary cauſes, without reſpect to the higheſt, maketh impatience. For ſo we bite at the ſtone, and neglect him that threw it. If we take a blow at our equall, we returne it with vſurie: if of a Prince, we repine not. What matter is it, if God kill me, whether he doe it by an Ague, or by the hand of a Tyrant? Againe, in expectation of good, to looke to the firſt cauſe, without care of the ſecond, argues idleneſſe, and cauſeth want. As we cannot helpe our ſelues, without God: ſo God will not ordinarily helpe vsus, without our ſelues. In both, I will looke vp to God, without repining at the meanes in one, or truſting them in the other.
27
If my money were another mans, I could but keepe it: onelyonly the expending ſhewes it my owne. It is greater glory, comfort, and gaine, to lay it out well, than to keepe it ſafely. God hath made me, not his Treaſurer, but his Steward.
28
Auguſtines friend, Nebridius, not vniuſtly hated a ſhort anſwer, to a weighty and difficult queſtion; becauſe the diſquiſition of great truths requires time, and the determining is perillous: I will as much hate a tedious and farre-fetched anſwer to a ſhort and eaſie queſtion. For, as that other wrongs the truth, ſo this the hearer.
29
Performance is a binder. I will requeſt no more fauour of any man than I muſt needs. I will rather chuſe to make an honeſt ſhift, than ouer-much enthrall my ſelfe, by being beholding.
30
The World is a Stage; eueryevery man an actor, and plaies his part here, either in a Comedie, or Tragedie. The good man is a Comedian; which (how-euer he begins) ends merrily: but the wicked man acts a Tragedie; and therefore euer ends in horrour. Thou ſeeſt a wicked man vaunt himſelfe on this ſtage: ſtay till the laſt Act, and looke to his end (as Dauid did) and ſee whether that be peace. Thou wouldeſt make ſtrange Tragedies, if thou wouldeſt hauehave but one Act. Who ſees an Oxe, grazing in a fat and ranke paſture, and thinkes not that he is neere to the ſlaughter? whereas the leane beaſt, that toyles vnderunder the yoke, is farre enough from the Shambles. The beſt wicked man cannot be ſo enuied in his firſt ſhewes, as he is pitiable in the concluſion.
31
Of all obiects of Beneficence, I will chuſe either an old man, or a childe; becauſe theſe are moſt out of hope to requite. The one forgets a good turne: the other liues not to repay it.
32
That, which Pythagoras ſaid of Philoſophers, is more true of Chriſtians: (for, Chriſtianity is nothing but a diuine and better Philoſophy.) Three ſorts of men come to the Market: buyers, ſellers, lookers on. The two firſt are both buſie, and carefully diſtracted about their Market: onelyonly the third liue happily; vſing the world as if they vſed it not.
33
There be three things, which of all other I will neuer ſtriue for: the wall, the way, the beſt ſeat. If I deſerue well, a low place cannot diſparage me ſo much as I ſhall grace it: if not, the height of my place ſhall adde to my ſhame; whiles eueryevery man ſhall condemne me of pride matched with vnworthineſſe.
34
I ſee there is not ſo much difference betwixt a man and a beaſt, as betwixt a Chriſtian, and a naturall man. For, whereas man liues but one life of reaſon, aboue the beaſt; a Chriſtian liues foure liues, aboue a naturall man: The life of inchoate regeneration, by grace; the perfect life of imputed righteouſneſſe; the life of glory begun, in the ſeparation of the ſoule; the life of perfect glory, in the ſociety of the body, with the ſoule in full happineſſe: The worſt whereof is better by many degrees, than the beſt life of a naturall man. For whereas the dignitie of the life is meaſured, by the cauſe of it, (in which regard the life of the plant is baſeſt, becauſe it is but from the iuyce, ariſing from the root, adminiſtred by the earth: the life of the bruit creature better than it, becauſe it is ſenſitiue: of a man better than it, becauſe reaſonable) and the cauſe of this life, is the Spirit of God; ſo farre as the Spirit of God is aboue reaſon, ſo farre doth a Chriſtian exceed a meere naturaliſt. I thanke God much that hee hath made me a man; but more, that hee hath made me a Chriſtian: without which, I know not whether it had beene better for me to hauehave beene a beaſt, or not to hauehave beene.
35
Great mens fauours, friends promiſes, and dead mens ſhooes, I will eſteeme, but not truſt to.
36
It is a fearefull thing to ſinne; more fearefull to delight in ſinne; yet worſe than worſt, to boaſt of it. If therefore I cannot auoid ſinne, becauſe I am a man; yet I will auoid the delight, defence and boaſting of ſinne, becauſe I am a Chriſtian.
37
Thoſe things which are moſt eagerly deſired, are moſt hardly both gotten and kept; God commonly croſſing our deſires, in what we are ouer-feruent. I will therefore account all things, as too good to hauehave, ſo nothing too deare to loſe.
38
A true friend is not borne euerie day. It is beſt to be courteous to all, entire with few. So may we (perhaps) hauehave leſſe cauſe of ioy: I am ſure, leſſe occaſion of ſorrow.
39
Secrecies, as they are a burthen to the minde, ere they be vttered: ſo are they no leſſe charge to the receiuer, when they are vttered. I will not long after more inward ſecrets, leſt I ſhould procure doubt to my ſelfe, and iealous feare to the diſcloſer: But as my mouth ſhall be ſhut with fidelitie, not to blab them; ſo mine eare ſhall not bee too open to receiue them.
40
As good Phyſicians, by one receit, make way for another: ſo is it the ſafeſt courſe in practice: I will reueale a great ſecret to none, but whom I hauehave found faithfull in leſſe.
41
I will enioy all things in God, and God in all things; nothing in it ſelfe: So ſhall my ioyes neither change, nor periſh. For how euer the things themſelues may alter, or fade: yet he, in whom they are mine, is euer like himſelfe, conſtant, and euerlaſting.
42
If I would prouoke my ſelfe to contentation, I will caſt downe mine eies to my inferiours; and there ſee better men in worſe condition: if to humility, I will caſt them vp to my betters; and ſo much more deiect my ſelfe to them, by how much more I ſee them thought worthy to be reſpected of others, and deſerue better in themſelues.
43
True vertue reſts in the conſcience of it ſelfe either for reward, or cenſure. If therefore I know my ſelfe vpright, falſe rumors ſhall not daunt me: if not anſwerable to the good report of my fauourers, I will my ſelfe finde the firſt fault, that I may preuent the ſhame of others.
44
I will account vertue the beſt riches, knowledge the next, riches the worſt; and therefore will labour to be vertuous and learned, without condition: as for riches, if they fall in my way, I refuſe them not; but if not, I deſire them not.
45
An honeſt word I account better, than a careleſſe oath. I will ſay nothing but what I dare ſweare, and will performe. It is a ſhame for a Chriſtian to abide his tongue a falſe ſeruant, or his minde a looſe miſtreſſe.
46
There is a iuſt and eaſie difference to be put betwixt a friend and an enemie; betwixt a familiar, and a friend; and much good vſe to be made of all: but, of all, with diſcretion. I will diſcloſe my ſelfe no whit to my enemie, ſomewhat to my friend, wholly to no man; leſt I ſhould be more others, than mine owne. Friendſhip is brittle ſtuffe. How know I, whether he that loues me, may not hate mee hereafter?
47
No man, but is an eaſie Iudge of his owne matters; and lookers on oftentimes ſee the more. I will therefore ſubmit my ſelfe to others, in what I am reproued: but in what I am praiſed, onelyonly to my ſelfe.
48
I will not be ſo merry, as to forget God; nor ſo ſorrowfull, to forget my ſelfe.
49
As nothing makes ſo ſtrong and mortall hoſtilitie, as diſcord in religions: ſo nothing in the world vnites mens hearts ſo firmely, as the bond of faith. For, whereas there are three grounds of friendſhip, Vertue, Pleaſure, Profit; and by all confeſſions, that is the ſureſt, which is vponupon Vertue: it muſt needs follow, that what is grounded on the beſt, and moſt heauenly Vertue, muſt be the faſteſt: which, as it vnites man to God ſo inſeparably, that no tentations, no torments, not all the gates of Hell can ſeuer him; ſo it vnites one Chriſtian ſoule to another ſo firmely, that no outward occurrences, no imperfections in the partie loued, can diſſolue them. If I louelove not the childe of God (for his owne ſake, for his Fathers ſake) more than my friend (for my commodity, or my kinſman for bloud) I neuer receiued any ſparke of true heauenly louelove.
50
The good duty, that is deferred vponupon a conceit of preſent vnfitneſſe, at laſt growes irkſome; and thereupon altogether neglected. I will not ſuffer my heart to entertaine the leaſt thought of lothneſſe towards the taske of deuotion, wherewith I hauehave ſtinted my ſelfe: but violently breake thorow any motion of vnwillingneſſe; not without a deepe checke to my ſelfe, for my backwardneſſe.
51
Hearing is a ſenſe of great apprehenſion; yet farre more ſubiect to deceit, than ſeeing: not in the manner of apprehending, but in the vncertainty of the obiect. Words are vocall interpreters of the minde; actions, reall: and therefore how euer both ſhould ſpeake according to the truth of what is in the heart; yet words doe more belie the heart, than actions. I care not what words I heare, when I ſee deeds. I am ſure, what a man doth, he thinketh: not ſo alwaies, what he ſpeaketh. Though I will not bee ſo ſeuere a cenſor, that, for ſome few euill acts, I ſhould condemne a man of falſe-heartedneſſe: yet, in common courſe of life I need not be ſo mopiſh, as not to beleeue rather the language of the hand, than of the tongue. He, that ſaies well, and doth well, is without exception commendable: but, if one of theſe muſt be ſeuered from the other, I like him well, that doth well, and ſaith nothing.
52
That, which they ſay of the Pelican, that when the Shepherds, in deſire to catch her, lay fire not farre from her neſt; which ſhe finding, and fearing the danger of her young, ſeekes to blow out with her wings, ſo long till ſhe burne her ſelfe and makes her ſelfe a prey, in an vnwiſe pitty to her young; I ſee morally verified in experience, of thoſe which indiſcreetly medling with the flame of diſſention kindled in the Church, rather increaſe than quench it; rather fire their owne wings than helpe others. I had rather bewaile the fire afarre off, than ſtirre in the coles of it. I would not grudge my aſhes to it, if thoſe might abate the burning: but, ſince I ſee this is daily increaſed with partaking, I will behold it with ſorrow; and meddle no otherwiſe than by praiers to God, and intreaties to men; ſeeking my owne ſafety, and the peace of the Church, in the freedome of my thought, and ſilence of my tongue.
53
That which is ſaid of Lucillaes faction, that anger bred it, pride foſtered it, and couetouſneſſe confirm'd it, is true of all Schiſmes, though with ſome inuerſion. For, the moſt are bred through pride, (whiles men, vponupon an high conceit of themſelues, ſcorne to goe in the common road, and affect ſingularitie in opinion) are confirmed through anger, (whiles they ſtomacke and grudge any contradiction) and are nouriſhed through couetouſneſſe, whiles they ſeeke abilitie to beare out their part. In ſome others againe, couetouſneſſe obtaines the firſt place, anger the ſecond, pride the laſt. Herein therefore I hauehave beene alwaies wont to commend and admire the humilitie of thoſe great and profound wits, whom depth of knowledge hath not lead to by-paths in iudgement; but (walking in the beaten path of the Church) hauehave bent all their forces to the eſtabliſhment of receiued truths: accounting it greater glorie to confirme an ancient veritie, than to deuiſe a new opinion (though neuer ſo profitable) vnknowne to their predeceſſors. I will not reiect a truth, for meere noueltie: (Old truths may come newly to light; neither is God tied to times, for the gift of his illumination) but I will ſuſpect a nouell opinion, of vntruth; and not entertaine it, vnleſſe it may be deduced from ancient grounds.
54
The eare and the eie are the minds receiuers; but the tongue is onelyonly buſied in expending the treaſure receiued. If therefore the reuenues of the minde bee vttered as faſt, or faſter than they are receiued; it cannot bee, but that the minde muſt needs bee held bare, and can neuer lay vp for purchaſe. But, if the receiuers take in ſtill with no vtterance, the minde may ſoone grow a burthen to it ſelfe, and vnprofitable to others. I will not lay vp too much, and vtter nothing, leſt I be couetous: nor ſpend much, and ſtore vp little, leſt I be prodigall and poore.
55
It is a vaine-glorious flatterie for a man to praiſe himſelfe: An enuious wrong to detract from others. I will therefore ſpeake no ill of others, no good of my ſelfe.
56
That which is the miſerie of Trauellers, to finde many Oaſts, and few friends, is the eſtate of Chriſtians in their pilgrimage to a better life. Good friends may not, therefore, be eaſily forgone: neither muſt they bee vſed as ſuits of apparell; which when wee hauehave worne threed-bare, wee caſt off, and call for new. Nothing, but death or villanie, ſhall diuorce mee from an old friend; but ſtill I will follow him ſo farre, as is either poſſible or honeſt: and then I will leaue him, with ſorrow.
57
True friendſhip neceſſarily requires Patience. For there is no man, in whom I ſhall not miſlike ſomewhat, and who ſhall not, as iuſtly, miſlike ſomewhat in mee. My friends faults therefore, if little, I will ſwallow and digeſt; if great, I will ſmother them: howeuer, I will winke at them to others; but, louingly notifie them to himſelfe.
58
Iniuries hurt not more in the receiuing, than in the remembrance. A ſmall iniurie ſhall goe as it comes: a great iniurie may dine or ſup with me; but none at all ſhall lodge with me. Why ſhould I vex my ſelfe, becauſe another hath vexed me?
59
It is good dealing with that, ouer which we hauehave the moſt power. If my ſtate will not be framed to my minde, I will labour to frame my minde to my eſtate.
60
It is a great miſerie to be either alwaies, or neuer alone: ſocietie of men hath not ſo much gaine as diſtraction. In greateſt companie I will bee alone to my ſelfe: in greateſt priuacie, in companie with God.
61
Griefe for things paſt that cannot be remedied, and care for things to come that cannot be preuented, may eaſily hurt, can neuer benefit me. I will therefore commit my ſelfe to God in both, and enioy the preſent.
62
Let my eſtate bee neuer ſo meane, I will euer keepe my ſelfe rather beneath, than either leuell or aboue it. A man may riſe when he will, with honour: but cannot fall without ſhame.
63
Nothing doth ſo befoole a man, as extreme paſſion. This doth both make them fooles, which otherwiſe are not; and ſhew them to bee fooles, that are ſo. Violent paſſions, if I cannot tame them, that they may yeeld to my eaſe; I will at leaſt ſmother them by concealement, that they may not appeare to my ſhame.
64
The minde of man, though infinite in deſire, yet is finite in capacitie. Since I cannot hope to know all things, I will labour firſt to know what I needs muſt, for their vſe: next, what I beſt may, for their conuenience.
65
Though time be precious to me (as all irreuocable good things deſerue to be) and of all other things, I would not be lauiſh of it; yet I will account no time loſt, that is either lent to, or beſtowed vponupon my friend.
66
The practiſes of the beſt men are more ſubiect to errour than their ſpeculations. I will honour good examples: but I will liue by good precepts.
67
As charitie requires forgetfulneſſe of euill deeds: ſo patience requites forgetfulneſſe of euill accidents. I will remember euils paſt, to humble me; not to vex me.
68
It is both a miſerie and a ſhame for a man to bee a Bankrupt in louelove: which hee may eaſily pay, and be neuer the more impoueriſhed. I will be in no mans debt, for good will: but will at leaſt returne eueryevery man his owne meaſure, if not with vſurie. It is much better to bee a Creditor, than a Debtor, in any thing; but eſpecially of this: yet of this I will ſo bee content to bee a Debtor, that I will alwaies bee paying it where I owe it; and yet neuer will hauehave ſo paid it, that I ſhall not owe it more.
69
The Spaniſh Prouerbe is too true; Dead men and abſent finde no friends. All mouthes are boldly opened, with a conceit of impunitie. My eare ſhall bee no graue to burie my friends good name. But as I will bee my preſent friends ſelfe; So will I bee my abſent friends deputie; to ſay for him what he would (and cannot) ſpeake for himſelfe.
70
The loſſe of my friend, as it ſhall moderately grieue mee; ſo it ſhall another way much benefit mee, in recompence of his want: for it ſhall make mee thinke more often, and ſeriouſly of earth, and of heauen. Of earth, for his body which is repoſed in it: Of Heauen, for his ſoule which poſſeſſeth it before mee: Of earth, to put me in minde of my like frailtie and mortality: Of Heauen, to make me deſire, and (after a ſort) emulate his happineſſe and glory.
71
Varietie of obiects is wont to cauſe diſtraction: when againe a little one, laid cloſe to the eye (if but of a peny breadth) wholly takes vp the ſight; which could elſe ſee the whole halfe Heauen at once. I will hauehave the eies of my minde euer fore-ſtalled, and filled with thoſe two obiects; the ſhortneſſe of my life, eternity after death.
72
I ſee that he is more happy, that hath nothing to loſe, than he that loſeth that which he hath. I will therefore neither hope for riches, nor feare pouerty.
73
I care not ſo much in any thing for multitude, as for choice. Bookes and friends I will not hauehave many: I had rather ſeriouſly conuerſe with a few, than wander amongſt many.
74
The wicked man is a very coward, and is afraid of eueryevery thing. Of God; becauſe he is his enemy: of Satan, becauſe he is his tormentor: of Gods creatures, becauſe they (ioyning with their Maker) fight againſt him: of himſelfe, becauſe he beares about him his owne accuſer and executioner. The godly man contrarily, is afraid of nothing. Not of God, becauſe he knowes him his beſt friend, and therefore will not hurt him: not of Satan, becauſe he cannot hurt him: not of afflictions, becauſe he knowes they proceed from a louing God, and end to his owne good: not of the creatures, ſince the very ſtones of the field are in league with him: not of himſelfe, ſince his conſcience is at peace. A wicked man may be ſecure, becauſe he knowes not what he hath to feare; or deſperate, through extremitie of feare: but, truly couragious he cannot be. Faithleſneſſe cannot chuſe but be falſe-hearted. I will euer, by my courage, take triall of my faith. By how much more I feare, by ſo much leſſe I beleeue.
75
The godly man liues hardly, and (like the Ant) toiles here, during the Summer of his peace, holding himſelfe ſhort of his pleaſures, as looking to prouide for an hard Winter. Which, when it comes, he is able to weare it out comfortably: whereas the wicked man doth prodigally laſh out all his ioyes, in the time of his proſperitie; and (like the Graſhopper) ſinging merrily all Summer, is ſtarued in Winter. I will ſo enioy the preſent, that I will lay vp more for hereafter.
76
I hauehave wondred oft, and bluſhed for ſhame, to reade in meere Philoſophers (which had no other Miſtreſſe, but Nature) ſuch ſtrange reſolution in the contempt of both fortunes (as they call them:) ſuch notable precepts for a conſtant ſetledneſſe and tranquillitie of minde; and to compare it with my owne diſpoſition, and practice: whom I hauehave found too much drouping and deiected vnderunder ſmall croſſes; and eaſily againe caried away with little proſperitie: To ſee ſuch courage and ſtrength to contemne death, in thoſe which thought they wholly periſhed in death; and to finde ſuch faint-heartedneſſe in my ſelfe, at the firſt conceit of death, who yet am thorowly perſwaded of the future happineſſe of my ſoule. I hauehave the benefit of nature as well as they; beſides infinite other helps that they wanted. Oh the dulneſſe and blindneſſe of vsus vnworthy Chriſtians! that ſuffer Heathens, by the dim candle-light of Nature, to goe further than we by the cleere Sun of the Goſpell: that an indifferent man could not tell by our practice, whether were the Pagan. Let me neuer for ſhame account my ſelfe a Chriſtian, vnleſſe my Art of Chriſtianitie hauehave imitated and gone beyond nature, ſo farre, that I can finde the beſt Heathen as farre below me in true reſolution, as the vulgar ſort were below them. Elſe, I may ſhame Religion; it can neither honeſt nor helpe me.
77
If I would be irreligious and vnconſcionable, I would make no doubt to be rich. For if a man will defraud, diſſemble, forſweare, bribe, oppreſſe, ſerue the time, make vſe of all men for his owne turne, make no ſcruple of any wicked action for his aduantage; I cannot ſee how hee can eſcape wealth and preferment. But for an vpright man to riſe, is difficult: while his conſcience ſtraightly curbes him in, from eueryevery vniuſt action; and will not allow him to aduance himſelfe by indirect meanes. So riches come ſeldome eaſily, to a good man; ſeldome hardly, to the conſcienceleſſe. Happy is that man that can be rich with truth, or poore with contentment. I will not enuy the grauell, in the vniuſt mans throat. Of riches let mee neuer hauehave more, than an honeſt man can beare away.
78
God is the God of order, not of confuſion. As therefore, in naturall things, he vſeth to proceed from one extreme to another by degrees, through the meane: ſo doth hee in ſpirituall. The Sun riſeth not at once to his higheſt, from the darkneſſe of midnight; but firſt ſends forth ſome feeble glimmering of light in the dawning; then lookes out with weake and watriſh beames; and ſo by degrees aſcends to the midſt of heauen. So in the ſeaſons of the yeere, we are not one day ſcorched with a Summer heat; and on the next, frozen with a ſudden extremitie of cold. But Winter comes on ſoftly; firſt, by cold dewes, then hoare froſts; vntill at laſt it deſcend to the hardeſt weather of all; ſuch are Gods ſpirituall proceedings: He neuer brings any man from the eſtate of ſin, to the eſtate of glory, but through the eſtate of grace. And as for grace, he ſeldome brings a man from groſſe wickedneſſe to any eminence of perfection. I will be charitably iealous of thoſe men, which from notorious lewdneſſe leape at once into a ſudden forwardneſſe of profeſſion. Holineſſe doth not, like Ionas gourd, grow vp in a night. I like it better, to goe on, ſoft and ſure, than for an haſtie fit to runne my ſelfe out of winde; and after ſtand ſtill and breathe me.
79
It hath beene ſaid of old; To doe well and heare ill, is princely. Which as it is moſt true, by reaſon of the enuy which followes vponupon iuſtice: ſo is the contrary no leſſe iuſtified, by many experiments. To doe ill, and to heare well, is the faſhion of many great men. To doe ill, becauſe they are borne out with the aſſurance of impunitie: To heare well, becauſe of abundance of Paraſites; which as Rauens to a carkaſſe, gather about great men. Neither is there any ſo great miſery in greatneſſe as this, that it conceales men from themſelues; and when they will needs hauehave a ſight of their owne actions, it ſhewes them a falſe glaſſe to looke in. Meanneſſe of ſtare (that I can finde) hath none ſo great inconuenience. I am no whit ſorrie, that I am rather ſubiect to contempt, than flattery.
80
There is no earthly bleſſing ſo precious, as health of body: without which, all other worldly good things are but troubleſome. Neither is there any thing more difficult, than to hauehave a good ſoule, in a ſtrong and vigorous body (for, it is commonly ſeene, that the worſe part drawes away the better:) But to hauehave an healthfull and ſound ſoule, in a weake ſickly body, is no noueltie; whiles the weakneſſe of the body is an helpe to the foule; playing the part of a perpetuall monitor, to incite it to good, and checke it for euill. I will not be ouer-glad of health, nor ouer-fearefull of ſickneſſe. I will more feare the ſpirituall hurt, that may follow vponupon health, than the bodily paine, that accompanies ſickneſſe.
81
There is nothing more troubleſome to a good minde, than to doe nothing. For, beſides the furtherance of our eſtate, the minde doth both delight, and better it ſelfe with exerciſe. There is but this difference then betwixt labour and idleneſſe; that labour is a profitable and pleaſant trouble: idleneſſe, a trouble both vnprofitable and comfortleſſe. I will be euer doing ſomething; that either God when he commeth, or Satan when he tempteth, may finde me buſied. And yet, ſince (as the old prouerbe is) better it is to be idle than effect nothing; I will not more hate doing nothing, than doing ſomething to no purpoſe. I ſhall doe good, but a while; let me ſtriue to doe it, while I may.