Works of Joseph Hall, Meditation 32 – Meditation 95
32
In all other things, we are lead by profit; but in the maine matter of all, we ſhew our ſelues vtterly vnthriftie; and whiles we are wiſe in making good markets in theſe baſe commodities, we ſhew our ſelues fooliſh in the great match of our ſoules. God and the world come both to one ſhop, and make proffers for our ſoules. The world, like a franke Chapman, ſayes, All theſe will I giuegive thee, ſhewing vsus his bagges, and promotions, and thruſting them into our hands. God offers a crowne of glory, which yet he tels vsus we muſt giuegive him day to performe, and hauehave nothing in preſent, but our hope and ſome ſmall earneſt of the bargaine. Though we know there is no compariſon betwixt theſe two in value, finding theſe earthly things vaine and vnable to giuegive any contentment, and thoſe other of inualuable worth and benefit: yet wee had rather take theſe in hand, than truſt God on his word for the future; while yet in the ſame kinde we chuſe rather to take ſome rich Lordſhips in reuerſion, after the long expectation of three liues expired, than a preſent ſumme much vnderunder foot: As contrarily, when God and the world are ſellers, and we come to the Mart, the world offers fine painted wares, but will not part with them vnderunder the price of our torment: God proclaimes; Come yee that want, buy for nought. Now we thriftie men, that trie all ſhops for the cheapeſt pennieworth, refuſe God, proffering his precious commodities for nothing; and pay an hard price for that which is worſe than nothing, painfull. Surely, wee are wiſe for any thing but our ſoules: and not ſo wiſe for the body, as fooliſh for them. O Lord, thy payment is ſure, and who knowes how preſent? Take the ſoule that thou haſt both made and bought: and let me rather giuegive my life for thy fauour, than take the offers of the world for nothing.
33
There was neuer age that more bragged of knowledge, and yet neuer any that had leſſe ſoundneſſe. He that knowes not God, knoweth nothing; and hee that loues not God, knowes him not: for hee is ſo ſweet, and infinitely full of delight, that who-euer knowes him, cannot chuſe but affect him. The little louelove of God then argues the great ignorance euen of thoſe that profeſſe knowledge. I will not ſuffer my affections to run before my knowledge: for then I ſhall louelove faſhionably onelyonly, becauſe I heare God is worthy of louelove; and ſo be ſubiect to relapſes: but I will euer lay knowledge as the ground of my louelove. So, as I grow in diuine knowledge, I ſhall ſtill profit in an heauenly zeale.
34
Thoſe that trauell in long pilgrimages to the holy Land, what a number of wearie paſes they meaſure? what a number of hard lodgings, and knowne dangers they paſſe? and at laſt when they are come within view of their iournies end, what a large tribute pay they at the Piſan Caſtle to the Turkes? And when they are come thither, what ſee they but the bare Sepulcher wherein their Sauiour lay? and the earth that he trode vponupon, to the increaſe of a carnall deuotion? What labour ſhould I willingly vndertake in my iourney to the true Land of promiſe, the celeſtiall Ieruſalem, where I ſhall ſee and enioy my Sauiour himſelfe? What tribute of paine or death ſhould I refuſe to pay for my entrance, not into his Sepulcher, but his Palace of glory? and that not to looke vponupon, but to poſſeſſe it?
35
Thoſe that are all in exhortation, no whit in doctrine, are like to them that ſnuffe the candle, but powre not in oile. Againe, thoſe that are all in doctrine, nothing in exhortation, drowne the wike in oile, but light it not; making it fit for vſe, if it had fire put to it; but as it is, rather capable of good, than profitable in preſent. Doctrine, without exhortation, makes men all braine, no heart. Exhortation, without doctrine, makes the heart full, leaues the braine empty. Both together make a man: One makes a man wiſe; the other good. One ſerues that we may know our dutie; the other, that we may performe it. I will labour in both: but I know not in whether more. Men cannot practiſe, vnleſſe they know; and they know in vaine, if they practiſe not.
36
There be two things in eueryevery good worke; honour and profit. The latter God beſtowes vponupon vsus, the former he keepes to himſelfe. The profit of our works redoundeth not to God. My weldoing extendeth not to thee. The honour of our worke may not be allowed vsus. My glorie I will not giuegive to another. I will not abridge God of his part, that he may not bereaue me of mine.
37
The proud man hath no God; the enuious man hath no neighbour; the angry man hath not himſelfe. What can that man hauehave that wants himſelfe? What is a man better, if he hauehave himſelfe, and want all others? What is he the neerer, if hee hauehave himſelfe, and others, and yet want God? What good is it then to be a man, if he be either, wrathfull, proud, or enuious?
38
Man that was once the ſoueraigne Lord of all creatures, whom they ſeruiceably attended at all times, is now ſent to the very baſeſt of all creatures to learne good qualities, Goe to the Piſmire, &c. and ſee, the moſt contemptible creatures prefer'd before him: The Aſſe knoweth his owner; wherein we, like the miſerable heire of ſome great Peere, whoſe houſe is decaied through the treaſon of our progenitors, heare and ſee what Honours and Lord-ſhips wee ſhould hauehave had; but now finde our ſelues below many of the vulgar: we hauehave not ſo much cauſe of exaltation, that wee are men, and not beaſts; as we hauehave of humiliation, in thinking how much we were once better than we are, and that now in many duties we are men inferiour to beaſts: ſo as thoſe whom we contemne, if they had our reaſon, might more iuſtly contemne vsus; and as they are, may teach vsus by their examples, and doe condemne vsus by their practice.
39
The idle man is the Deuils cuſhion, on which hee taketh his free caſe: who as hee is vncapable of any good, ſo he is fitly diſpoſed for all euill motions. The ſtanding water ſoone ſtinketh; whereas the current euer keepes cleere and cleanly: conueying downe all noiſome matter that might infect it, by the force of his ſtreame. If I doe but little good to others by my endeuours, yet this is great good to me, that by my labour I keepe my ſelfe from hurt.
40
There can be no neerer coniunction in nature, than is betwixt the body and the ſoule: yet theſe two are of ſo contrarie diſpoſition, that as it falls out in an ill-marched man and wife, thoſe ſeruants which the one likes beſt, are moſt diſpraiſed of the other, ſo here, one ſtill takes part againſt the other in their choice: what benefits the one, is the hurt of the other. The glutting of the body pines the ſoule; and the ſoule thriues, beſt when the body is pinched. Who can wonder, that there is ſuch faction amongſt others, that ſees ſo much in his very ſelfe? True wiſdome is to take, not with the ſtronger, as the faſhion of the world is, but with the better: following herein, not vſurped power, but iuſtice. It is not hard to diſcerne, whoſe the right is; whether the ſeruant ſhould rule or the miſtreſſe. I will labour to make and keepe the peace, by giuing each part his owne indifferently: but if more bee affected with an ambitious contention, I will rather beat Hagar out of dores, than ſhe ſhall ouer-rule her miſtreſſe.
41
I ſee Iron firſt heated red hot in the fire, and after beaten and hardened with cold water. Thus will I deale with an offending friend: firſt heat him with deſerued praiſe of his vertue, and then beat vponupon him with reprehenſion: ſo good nurſes, when their children are fallen, firſt take them vp and ſpeake them faire, chide them afterwards: Gentle ſpeech is a good preparatiue for rigor. He ſhall ſee that I louelove him, by my approbation; and that I louelove not his faults, by my reproofe. If he louelove himſelfe, he will louelove thoſe that miſlike his vices; & if he louelove not himſelfe, it matters not whether he louelove me.
42
The liker we are to God, which is the beſt and onelyonly good, the better and happier we muſt needs be. All ſinnes make vsus vnlike him, as being contrary to his perfect holineſſe; but ſome ſhew more direct contrarietie: ſuch is enuie. For whereas God bringeth good out of euill; the enuious man fetcheth euill out of good; wherein alſo his ſinne proues a kinde of puniſhment: for whereas to good men euen euill things worke together to their good; contrarily, to the enuious, good things worke together to their euill. The euill, in any man, though neuer ſo proſperous, I will not enuie, but pittie: The good graces I will not repine at, but holily emulate; reioicing that they are ſo good, but grieuing that I am no better.
43
The couetous man is like a Spider, as in this that he doth nothing but lay his nets to catch eueryevery Flie, gaping onelyonly for a bootie of gaine; ſo yet more, in that whiles hee makes nets for theſe Flies, he conſumeth his owne bowels: ſo that which is his life is his death. If there be any creature miſerable, it is he; and yet hee is leaſt to be pitied, becauſe he makes himſelfe miſerable; ſuch as he is I will acount him; and will therefore ſweepe downe his webs and hate his poyſon.
44
In heauen there is all life, and no dying: in hell is all death, and no life. In earth there is both liuing and dying; which, as it is betwixt both, ſo it prepares for both. So that he which here below dies to ſinne, doth after liue in heauen, and contrarily, hee that liues in ſinne vponupon earth, dies in hell afterwards. What if I hauehave no part of ioy here below, but ſtill ſucceſſion of afflictions? The wicked hauehave no part in heauen, and yet they enioy the earth with pleaſure: I would not change portions with them. I reioyce, that ſeeing I cannot hauehave both, yet I hauehave the better. O Lord, let me paſſe both my deaths here vponupon earth. I care not how I liue or die, ſo I may hauehave nothing but life to looke for in another world.
45
The conceit of proprietie hardens a man againſt many inconueniences, and addeth much to our pleaſure. The mother abides many vnquiet nights, many painfull throes, and vnpleaſant ſauours of her childe, vponupon this thought, It is my owne. The indulgent father magnifies that in his owne ſonne, which he would ſcarce like in a ſtranger. The want of this to God-ward, makes vsus ſo ſubiect to diſcontentment, and cooleth our delight in him, becauſe we thinke of him aloofe, as one in whom we are not intereſſed. If we could thinke, It is my God that cheereth me with his preſence, and bleſſings, while I proſper; that afflicteth me in louelove, when I am deiected; my Sauiour is at Gods right hand; my Angels ſtand in his preſence, it could not bee but Gods fauour would bee ſweeter, his chaſtiſements more eaſie, his benefits more effectuall. I am not my owne, while God is not mine: and while he is mine, ſince I doe poſſeſſe him, I will enioy him.
46
Nature is of her owne inclination froward, importunately longing after that which is denied her; and ſcornfull of what ſhe may hauehave. If it were appointed that we ſhould liue alwaies vponupon earth, how extremely would we exclaime of wearineſſe, and wiſh rather that we were not? Now it is appointed wee ſhall liue here but a while, and then giuegive roome to our ſucceſſors, each one affects a kinde of eternitie vponupon earth. I will labour to tame this peeuiſh and ſullen humour of nature, and will like that beſt that muſt be.
47
All true earthly pleaſure forſooke man, when he forſooke his Creator; what honeſt and holy delight he tooke before in the dutifull ſeruices of the obſequious creatures; in the contemplation of that admirable varietie, and ſtrangeneſſe of their properties; in ſeeing their ſweet accordance with each other, and all with himſelfe? Now moſt of our pleaſure is, to ſet one creature together by the eares with another, ſporting our ſelues onelyonly with that deformitie, which was bred through our owne fault: yea, there hauehave beene, that hauehave delighted to ſee one man ſpill anothers bloud vponupon the ſand, and hauehave ſhouted for ioy at the ſight of that ſlaughter, which hath fallen out vponupon no other quarrell, but the pleaſure of the beholders: I doubt not but as wee ſolace our ſelues in the diſcord of the inferiour creatures, ſo the euill ſpirits ſport themſelues in our diſſentions. There are better qualities of the creature, which we paſſe ouer without pleaſure. In recreations, I will chuſe thoſe which are of beſt example, and beſt vſe; ſeeking thoſe by which I may not onelyonly be the merrier, but the better.
48
There is no want for which a man may not finde a remedie in himſelfe. Doe I want riches? He that deſires but little, cannot want much. Doe I want friends? If I louelove God enough, and my ſelfe but enough, it matters not. Doe I want health? If I want it but a little, and recouer, I ſhall eſteeme it the more, becauſe I wanted. If I be long ſicke, and vnrecouerably, I ſhall be the fitter and willinger to die; and my paine is ſo much leſſe ſharpe, by how much more it lingreth. Doe I want maintenance? A little, and courſe, will content nature. Let my minde be no more ambitious, than my backe and belly, I can hardly complaine of too little. Doe I want ſleepe? I am going whither there is no vſe of ſleepe: where all reſt, and ſleepe not. Doe I want children? Many that hauehave them, wiſh they wanted: It is better to be childleſſe, than croſſed with their miſcariage. Doe I want learning? He hath none, that ſaith he hath enough. The next way to get more, is to finde thou wanteſt. There is remedy for all wants, in our ſelues, ſauing onelyonly for want of grace: and that, a man cannot ſo much as ſee and complaine that he wants, but from aboue.
49
EueryEvery vertuous action (like the Sunne eclipſed) hath a double ſhadow; according to the diuers aſpects of the beholders: one of glory, the other of enuy. Glory followes vponupon good deſerts; Enuy vponupon glory. He that is enuied, may thinke himſelfe well: for he that enuies him, thinkes him more than well: I know no vice in another, whereof a man may make ſo good and comfortable vſe to himſelfe. There would be no ſhadow, if there were no light.
50
In medling with the faults of friends, I hauehave obſerued many wrongfull courſes; what for feare, or ſelfe-louelove, or indiſcretion. Some I hauehave ſeene, like vnmercifull and couetous Chirurgians, keepe the wound raw, (which they might hauehave ſeaſonably remedied) for their owne gaine. Others, that hauehave laid healing plaiſters to skin it aloft, when there hath beene more need of Corroſiues to eat out the dead fleſh within. Others, that hauehave galled and drawne, when there hath beene nothing but ſolid fleſh, that hath wanted onelyonly filling vp. Others, that hauehave healed the ſore, but left an vnſightly ſcarre of diſcredit behinde them. He that would doe good this way, muſt hauehave Fidelitie, Courage, Diſcretion, Patience. Fidelitie, not to beare with; Courage, to reproue them; Diſcretion, to reproue them well; Patience, to abide the leiſure of amendment; making much of good beginnings, and putting vp many repulſes, bearing with many weakneſſes; ſtill hoping, ſtill ſolliciting; as knowing that thoſe who hauehave beene long vſed to fetters, cannot but halt a while, when they are taken off.
51
God hath made all the World, and yet what a little part of it is his? Diuide the World into foure parts: but one, and the leaſt containeth all that is worthy the name of Chriſtendome: the reſt ouer-whelmed with Turciſme, and Paganiſme: and of this leaſt part, the greater halfe yet holding aright concerning God and their Sauiour in ſome common principles, ouerthrow the truth in their concluſions; and ſo leaue the leſſer part of the leaſt part for God. Yet lower: of thoſe that hold aright concerning Chriſt, how few are there, that doe otherwiſe than faſhionably profeſſe him? And of thoſe that do ſeriouſly profeſſe him, how few are there that in their liues deny him not, liuing vnworthy of ſo glorious a calling? Wherein I doe not pittie God, who will hauehave glory euen of thoſe that are not his: I pitie miſerable men, that doe reiect their Creator and Redeemer, and themſelues in him. And I enuy Satan, that he ruleth ſo large. Since God hath ſo few, I will be more thankfull that he hath vouchſafed me one of his; and be the more zealous of glorifying him, becauſe we hauehave but a few fellowes.
52
As thoſe that hauehave taſted of ſome delicate diſh, finde other plaine diſhes but vnpleaſant; ſo it fareth with thoſe which hauehave once taſted of heauenly things, they cannot but contemne the beſt worldly pleaſures. As therefore ſome dainty gueſt knowing there is ſo pleaſant fare to come; I will reſerue my appetite for it, and not ſuffer my ſelfe cloied with the courſe diet of the world.
53
I finde many places where God hath vſed the hand of good Angels for the puniſhment of the wicked; but neuer could yet finde one, wherein he emploied an euill Angell in any direct good to his children. Indirect I finde many, if not all, through the power of him that brings light out of darkneſſe, and turnes their euill to our good: In this choice God would and muſt be imitated. From an euill ſpirit I dare not receiue ought, if neuer ſo good; I will receiue as little as I may from a wicked man. If he were as perfectly euill as the other, I durſt receiue nothing; I had rather hunger, than wilfully dip my hand in a wicked mans diſh.
54
Wee are ready to condemne others, for that which is as eminently faulty in our ſelues. If one blinde man ruſh vponupon another in the way; either complaines of others blindneſſe, neither of his owne. I hauehave heard thoſe which hauehave had moſt corrupt lungs, complaine of the vnſauoury breath of others. The reaſon is, becauſe the minde caſteth altogether outward, and reflecteth not into it ſelfe. Yet it is more ſhamefull to be either ignorant of, or fauourable to our owne imperfections. I will cenſure others vices fearefully, my owne confidently, becauſe I know them; and thoſe I know not, I will ſuſpect.
55
He is a very humble man, that thinkes not himſelfe better than ſome others; and he is very meane, whom ſome others doe not account better than themſelues: ſo that Veſſell that ſeemed very ſmall vponupon the Maine, ſeemes a tall ſhip vponupon the Thames. As there are many better for eſtate than my ſelfe, ſo there are ſome worſe; and if I were yet worſe, yet would there be ſome lower: and if I were ſo low, that I accounted my ſelfe the worſt of all, yet ſome would account themſelues in worſe caſe. A mans opinion is in others, his being is in himſelfe. Let me know my ſelfe, let others gueſſe at me. Let others either enuy or pitie me, I care not, ſo long as I enioy my ſelfe.
56
He can neuer wonder enough at Gods workmanſhip, that knowes not the frame of the world: for he can neuer elſe conceiue of the hugeneſſe, and ſtrange proportion of the creature. And he that knowes this, can neuer wonder more at any thing elſe. I will learne to know, that I may admire; and by that little I know, I will more wonder at that I know not.
57
There is nothing below but toyling, grieuing, wiſhing, hoping, fearing; and wearineſſe in all theſe. What fooles are we to be beſotted with the louelove of our owne trouble, and to hate our libertie and reſt? The louelove of miſery, is much worſe than miſerie it ſelfe. We muſt firſt pray, that God would make vsus wiſe, before we can wiſh he would make vsus happy.
58
If a man referre all things to himſelfe, nothing ſeemes enough: If all things to God, any meaſure will content him of earthly things; but in grace he is inſatiable. Worldlings ſerue themſelues altogether in God, making Religion but to ſerue their turnes, as a colour of their ambition, and couetouſneſſe. The Chriſtian ſeekes God onelyonly in ſeeking himſelfe, vſing all other things but as ſubordinately to him; not caring whether himſelfe win or loſe, ſo that God may win glory in both. I will not ſuffer mine eies and minde to be bounded with theſe viſible things; but ſtill looke through theſe matters, at God which is the vtmoſt ſcope of them: accounting them onelyonly as a throughfare to paſſe by, not as an habitation to reſt in.
59
He is wealthy enough, that wanteth not. He is great enough, that is his owne maſter. Hee is happy enough, that liues to die well. Other things I will not care for; nor too much for theſe, ſaue onelyonly for the laſt, which alone can admit of no immoderation.
60
A man of extraordinary parts, makes himſelfe by ſtrange and ſingular behauiour, more admired; which if a man of but common facultie doe imitate, he makes himſelfe ridiculous: for that which is conſtrued as naturall to the one, is deſcried to be affected in the other. And there is nothing forced by affectation can be comely. I will euer ſtriue to goe in the common road: ſo while I am not notable, I ſhall not be notorious.
61
Gold is the beſt …tall, and for the puritie nor ſubieſt r…r…t, as all others; and yet the beſt Gold hath ſome droſſe. I eſteeme not that man that hath no faults: I like him well that hath but a few, and thoſe not great.
62
Many a man matres a good eſtate, for want of skill to proportion his carriage anſwerably to his ability. A little ſaile to a large veſſell, rids no way, though the wind be faire. A large ſaile to a little Barke drownes it. A top-ſaile to a ſhip of meane burthen in a rough weather, is dangerous. A low ſaile in an eaſie gale, yeelds little aduantage. This diſproportion cauſeth ſome to liue miſerably in a good eſtate: and ſome to make a good eſtate miſerable. I will firſt know what I may doe for ſafetie, and then I will try what I can doe for ſpeed.
63
The rich man hath many friends; although in truth riches hauehave them, and not the man. As the Aſſe that carried the Egyptian Goddeſſe, had many bowed knees, yet not to the beaſt, but to the burthen. For, ſeparate the riches from the perſon, and thou ſhalt ſee friendſhip leaue the man, and follow that which was euer her obiect: while he may command, and can either giuegive, or controll, he hath attendance, & proffer of louelove at all hands; but which of theſe dares acknowledge him, when hee is going to priſon for debt? Then theſe Waſpes, that made ſuch muſicke about this Gally-pot, ſhew plainly, that they came onelyonly for the honey that was in it. This is the miſery of the wealthy, that they cannot know their friends: whereas thoſe that louelove the poore man, louelove him for himſelfe. He that would chuſe a true friend, muſt ſearch out one that is neither couetous nor ambitious; for ſuch a one loues but himſelfe in thee. And if it be rare to finde any not infected with theſe qualities, the beſt is to entertaine all, and truſt few.
64
That which the French Prouerbe hath of ſickneſſes, is true of all euils; That they come on horſebacke, and goe away on foot. We hauehave oft ſeene a ſudden fall, or one meales ſurfeit hath ſtucke by many to their graues; whereas pleaſures come like Oxen, ſlow and heauily, and goe away like Poſt-horſes, vponupon the ſpur. Sorrowes, becauſe they are lingring gueſts, I will entertaine but moderately; knowing, that the more they are made of, the longer they will continue: and for pleaſures, becauſe they ſtay not, and doe but call to drinke at my doore; I will vſe them as paſſengers, with ſlight reſpect. He is his owne beſt friend, that makes leaſt of both of them.
65
It is indeed more commendable to giuegive good example, than to take it: yet imitation, how euer in ciuill matters it be condemned of ſeruilitie, in Chriſtian practice hath his due praiſe; and though it be more naturall for beginners at their firſt imitation, that cannot ſwim without bladders; yet the beſt proficient ſhall ſee euer ſome higher ſteps of thoſe that hauehave gone to heauen before him, worthy of his tracing wherin much caution muſt be had, that we follow good men, and in good: Good men, for if we propound imperfect patterns to our ſelues, we ſhall be conſtrained firſt to vnlearne thoſe ill habits we hauehave got by their imitation, before we can be capable of good: ſo beſides the loſſe of labour, we are further off from our end. In good; for that a man ſhould be ſo wedded to any mans perſon, that he can make no ſeparation from his infirmities, is both abſurdly ſeruile, and vnchriſtian. He therefore that would follow well, muſt know to diſtinguiſh well, betwixt good men, and euill; betwixt good men and better; betwixt good qualities and infirmities. Why hath God giuen me education not in a Deſart alone, but in the company of good and vertuous men, but that by the ſight of their good carriage, I ſhould better my owne? Why ſhould we hauehave intereſt in the vices of men, and not in their vertues? And although precepts be ſurer, yet a good mans action is according to precept; yea, is a precept it ſelfe. The Pſalmiſt compared the Law of God to a Lanterne; good example beares it. It is ſafe following him that carries the light. If he walke without the light, he ſhall walke without me.
66
As there is one common end to all good men; ſaluation; and one author of it, Chriſt: ſo there is but one way to it, doing well, and ſuffering euill. Doing well (me thinks) is like the Zodiacke in the heauen, the hie way of the Sunne, thorow which it daily paſſeth: Suffering euill, is like the Eclipticke line that goes thorow the middeſt of it. The rule of doing well, the Law of God, is vniforme and eternall; and the copies of ſuffering euill in all times agree with the originall. No man can either do well, or ſuffer ill without an example. Are we ſawne in peeces? ſo was Eſay. Are we beheaded? ſo Iohn Baptiſt. Crucified? ſo Peter. Throwne to wilde beaſts? ſo Daniel. Into the furnace? ſo the three children. Stoned? ſo Steuen. Baniſhed? ſo the beloued Diſciple. Burnt? ſo millions of Martyrs. Defamed and ſlandered? what good man euer was not? It were eaſie to be endleſſe both in torments and ſufferers: whereof each hath begun to other, all to vsus. I may not hope to ſpeed better than the beſt Chriſtians; I cannot feare to fare worſe. It is no matter which way I goe, ſo I come to heauen.
67
There is nothing beſide life of this nature, that it is diminiſhed by addition. EueryEvery moment we liue longer than other, and each moment that we liue longer, is ſo much taken out of our life. It increaſeth and diminiſheth onelyonly by minutes, and therefore is not perceiued: the ſhorter ſteps it taketh, the more ſlily it paſſeth. Time ſhall not ſo ſteale vponupon me, that I ſhall not diſcerne it, and catch it by the fore-lockes; nor ſo ſteale from me, that it ſhall carry with it no witneſſe of his paſſage in my proficiency.
68
The prodigall man, while he ſpendeth, is magnified: when he is ſpent, is pitied: and that is all his recompence for his lauiſht Patrimonie. The couetous man is grudged while he liues, and his death is reioyced at: for when he ends, his riches begin to bee goods. He that wiſely keepes the meane betweene both, liueth well, and heares well; neither repined at by the needy, nor pittied by greater men. I would ſo manage theſe worldly commodities, as accounting them mine to diſpoſe, others to partake of.
69
A good name (if any earthly thing) is worth ſeeking, worth ſtriuing for, yet to affect a bare name, when we deſerue either ill or nothing, is but a proud hypocriſie: and to be puffed vp with the wrongfull eſtimation of others miſtaking our worth, is an idle and ridiculous pride. Thou art well ſpoken of vponupon no deſert: what then? Thou haſt deceiued thy neighbours, they one another, and all of them hauehave deceiued thee: for thou madeſt them thinke of thee otherwiſe than thou art; and they hauehave made thee thinke of thy ſelfe as thou art accounted: the deceit came from thee, the ſhame will end in thee. I will account no wrong greater, than for a man to eſteeme and report me aboue that I am: not reioicing in that I am well thought of, but in that I am ſuch as I am eſteemed.
70
It was a ſpeech worthy the commendation, and frequent remembrance of ſo diuine a Biſhop as Auguſtine, which is reported of an aged Father in his time; who when his friends comforted him on his ſicke bed, and told him, they hoped hee ſhould recouer, anſwered: If I ſhall not die at all, well; but if euer; why not now? Surely it is folly, what we muſt doe, to doe vnwillingly. I will neuer thinke my ſoule in a good caſe, ſo long as I am loth to thinke of dying; and will make this my comfort: Not, I ſhall yet liue longer, but, I ſhall yet doe more good.
71
Exceſſes are neuer alone. Commonly thoſe that hauehave excellent parts, hauehave ſome extremely vicious qualities: great wits hauehave great errours; and great eſtates hauehave great cares: whereas mediocritie of gifts or of eſtate, hath vſually but eaſie inconueniences: elſe the excellent would not know themſelues, and the meane would bee too much deiected. Now thoſe whom we admire for their faculties, we pittie for their infirmities; and thoſe which finde themſelues but of the ordinarie pitch, ioy that as their vertues, ſo their vices are not eminent. So the higheſt hauehave a blemiſhed glory, and the meane are contentedly ſecure. I will magnifie the higheſt, but affect the meane.
72
The body is the caſe, or ſheath of the minde: yet as naturally it hideth it; ſo it doth alſo many times diſcouer it. For although the forehead, eyes, and frame of the countenance doe ſometime belie the diſpoſition of the heart; yet moſt commonly they giuegive true generall verdicts. An angry mans browes are bent together, and his eies ſparkle with rage, which when he is well pleaſed, looke ſmooth and cheerefully. Enuie hath one looke; deſire another; ſorrow yet another; contentment, a fourth, different from all the reſt. To ſhew no paſſion, is too Stoicall; to ſhew all, is impotent; to ſhew other than we feele, hypocriticall. The face and geſture doe but write, and make commentaries vponupon the heart. I will firſt endeuour ſo to frame and order that, as not to entertaine any paſſion, but what I need not care to hauehave laid open to the world: and therefore will firſt ſee that the Text be good; then that the gloſſe bee true; and laſtly, that it be ſparing. To what end hath God ſo walled-in the heart, if I ſhould let eueryevery mans eies into it by my countenance?
73
There is no publike action which the world is not ready to ſcan; there is no action ſo priuate, which the euill ſpirits are not witneſſes of; I will endeuour ſo to liue, as knowing that I am euer in the eies of mine enemies.
74
When we our ſelues, and all other vices are old, then couetouſneſſe alone is young, and at his beſt age. This vice loues to dwell in an old ruinous cotage: yet that age can hauehave no ſuch honeſt colour for niggardlineſſe and inſatiable deſire. A young man might plead the vncertaintie of his eſtate, and doubt of his future need: but an old man ſees his ſet period before him. Since this humour is ſo neceſſarily annexed to this age, I will turne it the right way, and nouriſh it in my ſelfe. The older I grow, the more couetous I will be; but of the riches, not of the world I am leauing, but of the world I am entring into. It is good coueting what I may hauehave, and cannot leaue behinde mee.
75
There is a mutuall hatred betwixt a Chriſtian, and the world: for on the one ſide, the louelove of the world is enmitie with God; and Gods children cannot but take their Fathers part. On the other, The world hates you, becauſe it hated me firſt. But the hatred of the good man to the wicked is not ſo extreme, as that wherewith hee is hated. For the Chriſtian hates euer with commiſeration and louelove of that good he ſees in the worſt; knowing that the eſſence of the very Deuils is good, and that the lewdeſt man hath ſome excellent parts of nature, or common graces of the Spirit of God, which he warily ſingleth out in his affection. But the wicked man hates him for goodneſſe, and therefore findes nothing in himſelfe to moderate his deteſtation. There can be no better muſicke in my eare than the diſcord of the wicked. If he like me, I am afraid he ſpies ſome qualitie in me, like to his owne. If he ſaw nothing but goodneſſe, hee could not louelove me, and be bad himſelfe. It was a iuſt doubt of Phocion, who when the people praiſed him, asked, What euill hauehave I done? I will ſtriue to deſerue euill of none: but not deſeruing ill, it ſhall not grieue me to heare ill of thoſe that are euill. I know no greater argument of goodneſſe, than the hatred of a wicked man.
76
A man that comes hungry to his meale, feeds heartily on the meat ſet before him, not regarding the metall, or forme of the platter, wherein it is ſerued; who afterwards when his ſtomacke is ſatisfied, begins to play with the diſh, or to reade ſentences on his trencher. Thoſe auditors which can finde nothing to doe, but note elegant words and phraſes, or rhetoricall colours, or perhaps an ill grace of geſture in a pithie and materiall ſpeech, argue themſelues full ere they came to the feaſt: and therefore goe away with a little pleaſure, no profit. In hearing others, my onelyonly intention ſhall be to feed my minde with ſolid matter: if my eare can get ought by the way, I will not grudge it, but I will not intend it.
77
The ioy of a Chriſtian in theſe worldly things is limited, and euer awed with feare of exceſſe, but recompenced abundantly with his ſpirituall mirth: whereas the worldling giues the reines to his minde, and powres himſelfe out into pleaſure, fearing onelyonly that he ſhall not ioy enough. He that is but halfe a Chriſtian, liues but miſerably; for he neither enioyeth God, nor the world. Not God, becauſe he hath not grace enough to make him his owne: Not the world, becauſe hee hath ſome taſte of grace; enough to ſhew him the vanitie and ſinne of his pleaſures. So the ſound Chriſtian hath his heauen aboue, the worldling here below, the vnſetled Chriſtian no where.
78
Good deeds are very fruitfull; and not ſo much of their nature, as of Gods bleſſing, multipliable. We thinke ten in the hundred extreme and biting vſurie; God giues vsus more than an hundred for ten; yea, aboue the increaſe of the gaine which wee commend moſt for multiplication. For out of one good action of ours, God produceth a thouſand; the harueſt whereof is perpetuall: Euen the faithfull actions of the old Patriarchs, the conſtant ſufferings of ancient Martyrs liue ſtill, and doe good to all ſucceſſions of ages by their example. For publike actions of vertue, beſides that they are preſently comfortable to the doer, are alſo exemplary to others: and as they are more beneficiall to others, ſo are more crowned in vsus. If good deeds were vtterly barren and incommodious, I would ſeeke after them for the conſcience of their owne goodneſſe: how much more ſhall I now be incouraged to performe them, for that they are ſo profitable both to my ſelfe, and to others, and to me in others? My principall care ſhall be, that while my ſoule liues in glory in heauen, my good actions may liue vponupon earth; and that they may be put into the banke and multiply, while my body lies in the graue and conſumeth.
79
A Chriſtian for the ſweet fruit hee beares to God and men, is compared to the nobleſt of all plants, the Vine. Now as the moſt generous Vine, if it be not pruned, runs out into many ſuperfluous ſtems, and growes at laſt weake and fruitleſſe: ſo doth the beſt man, if he be cut ſhort of his deſires, and pruned with afflictions. If it bee painfull to bleed, it is worſe to wither. Let me be pruned that I may grow, rather than cut vp to burne.
80
Thoſe, that doe but ſuperficially taſte of diuine knowledge, finde little ſweetneſſe in it; and are ready for the vnpleaſant relliſh to abhorre it: whereas if they would diue deepe into the Sea, they ſhould finde freſh water neere to the bottome: That it ſauours not well at the firſt, is the fault not of it, but of the diſtempered palate that taſtes it. Good metals and minerals are not found cloſe vnderunder the skinne of the earth, but below in the bowels of it: No good Miner caſts away his Mattock, becauſe he findes a veine of tough clay, or a ſhelfe of ſtone; but ſtill delueth lower, and paſſing thorow many changes of ſoyle, at laſt comes to his rich treaſure. We are too ſoone diſcouraged in our ſpirituall gaines. I will ſtill perſeuere to ſeeke, hardning my ſelfe againſt all difficultie. There is comfort euen in ſeeking, hope; and there is ioy in hoping, good ſucceſſe; and in that ſucceſſe, is happineſſe.
81
Hee that hath any experience in ſpirituall matters, knowes that Satan is euer more violent at the laſt; then raging moſt furiouſly, when he knowes he ſhall rage but a while. Hence of the perſecutions of the firſt Church, the tenth and laſt vnderunder Diocleſia… and Maximinian, and thoſe other fiue Tyrants, was the bloudieſt. Hence this age is the moſt diſſolute, becauſe neereſt the concluſion. And as this is his courſe in the vniuerſall aſſaults of the whole Church: ſo it is the ſame in his conflicts with eueryevery Chriſtian ſoule. Like a ſubtill Orator he reſerues his ſtrongeſt force till the ſhutting vp: And therefore miſerable is the folly of thoſe men who defer their repentance till then, when their onſet ſhall be moſt ſharpe, and they through paine of body, and perplexedneſſe of minde, ſhall be leaſt able to reſiſt. Thoſe that hauehave long furniſht themſelues with ſpirituall munition, finde worke enough in this extreme brunt of temptation: how then ſhould the careleſſe man, that with the helpe of all opportunities could not finde grace to repent, hope to atchieue it at the laſt gaſpe, againſt greater force, with leſſe meanes, more diſtraction, no leiſure? Wiſe Princes vſe to prepare ten yeeres before for a field of one day: I will eueryevery day lay vp ſomewhat for my laſt. If I win that skirmiſh, I hauehave enough. The firſt and ſecond blow begin the battell, but the laſt onelyonly wins it.
82
I obſerue three ſeaſons wherein a wiſe man differs not from a foole; In his infancy, in ſleepe, and in ſilence: for in the two former we are all fooles; and in ſilence all are wiſe. In the two former yet, there may bee concealement of folly; but the tongue is a blab: there cannot be any kinde of folly, either ſimple, or wicked, in the heart, but the tongue will bewray it. He cannot be wiſe that ſpeakes much, or without ſenſe, or out of ſeaſon; nor he knowne for a foole that ſaies nothing. It is a great miſery to be a foole: but this is yet greater, that a man cannot be a foole but he muſt ſhew it. It were well for ſuch a one, if he could be taught to keepe cloſe his fooliſhnes: but then there ſhould be no fooles. I hauehave heard ſome (which hauehave ſcorned the opinion of folly in themſelues) for a ſpeech wherein they hauehave hoped to ſhew moſt wit, cenſured of folly, by him that hath thought himſelfe wiſer: and another, hearing his ſentence againe, hath condemned him for want of wit in cenſuring. Surely hee is not a foole that hath vnwiſe thoughts, but he that vtters them. Euen concealed folly is wiſdome: and ſometimes wiſdome vttered, is folly. While others care how to ſpeake, my care ſhall be how to hold my peace.
83
A worke is then onelyonly good and acceptable, when the action, meaning, and manner are all good: For to doe good with an ill meaning, (as Iudas ſaluted Chriſt to betray him) is ſo much more ſinfull, by how much the action is better; which being good in the kinde, is abuſed to an ill purpoſe: To doe ill, in a good meaning, (as Vzza in ſtaying the Arke) is ſo much amiſſe, that the good intention cannot beare out the vnlawfull act: which although it may ſeeme ſome excuſe, why it ſhould not be ſo ill, yet is no warrant to iuſtifie it. To meane well and doe a good action, in an ill manner, (as the Phariſee made a good praier, but arrogantly) is ſo offenſiue, that the euill manner depraueth both the other. So a thing may be euill vponupon one circumſtance, it cannot bee good but vponupon all. In what euer buſineſſe I goe about, I will enquire, What I doe for the ſubſtance, How for the manner, Why for the intention: For the two firſt, I will conſult with God; for the laſt, with my owne heart.
84
I can doe nothing without a million of Witneſſes: The conſcience is as a thouſand witneſſes; and God is as a thouſand conſciences: I will therefore ſo deale with men, as knowing that God ſees me; and ſo with God, as if the world ſaw me; ſo with my ſelfe, and both of them, as knowing that my conſcience ſeeth me: and ſo with them all, as knowing I am alwaies ouer-looked by my accuſer, by my Iudge.
85
Earthly inheritances are diuided oft-times with much inequality. The priuilege of primogeniture ſtretcheth larger in many places now, than it did among the ancient Iewes. The younger many times ſerues the elder; and while the eldeſt aboundeth, all the latter iſſue is pinched. In heauen it is not ſo: all the ſonnes of God are heires, none vnderlings; and not heires vnderunder wardſhip, and hope, but inheritors; and not inheritors of any little pittance of land, but of a Kingdome; nor of an earthly Kingdome, ſubiect to danger of loſſe, or alteration, but one glorious and euerlaſting. It ſhall content me here, that hauing right to all things, yet I hauehave poſſeſſion of nothing but ſorrow. Since I ſhall hauehave poſſeſſion aboue, of all that, whereto I hauehave right below, I will ſerue willingly, that I may reigne; ſerue for a while, that I may reigne for euer.
86
Euen the beſt things ill vſed, become euils; and contrarily, the worſt things vſed well, proue good. A good tongue, vſed to deceit; a good wit, vſed to defend errour; a ſtrong arme, to murther; authority, to oppreſſe; a good profeſſion, to diſſemble; are all euill; yea Gods owne Word is the ſword of the Spirit; which if it kill not our vices, kils our ſoules. Contrariwiſe (as poiſons are vſed to wholeſome medicine) afflictions and ſinnes, by a good vſe proue ſo gainfull, as nothing more. Words are as they are taken: and things are as they are vſed. There are euen curſed bleſſings: O Lord, rather giuegive me no fauours, than not grace to vſe them. If I want them, thou requireſt not what thou doeſt not giuegive: but if I hauehave them, and want their vſe, thy mercy proues my iudgement.
87
Man is the beſt of all theſe inferiour creatures; yet liues in more ſorrow and diſcontentment, than the worſt of them: whiles that Reaſon wherein he excels them, and by which he might make aduantage of his life, hee abuſes to a ſuſpitious diſtruſt. How many haſt thou found of the fowles of the aire, lying dead in the way for want of prouiſion? They eat, and reſt, and ſing, and want nothing. Man, which hath farre better meanes to liue comfortably, toyleth and careth, and wanteth; whom yet his reaſon alone might teach, that he which careth for theſe lower creatures made onelyonly for man, will much more prouide for man, to whoſe vſe they were made. There is an holy careleſneſſe; free from idleneſſe; free from diſtruſt. In theſe earthly things, I will ſo depend on my Maker, that my truſt in him may not exclude all my labour; and yet ſo labour (vponupon my confidence on him) as my endeuour may be void of perplexity.
88
The precepts, and practice of thoſe with whom we liue, auaile much on either part. For a man not to bee ill, where hee hath no prouocations to euill, is leſſe commendable; but for a man to liue continently in Aſia (as he ſaid) where hee ſees nothing but allurements to vncleanneſſe: for Lot to be a good man in the middeſt of Sodom, to bee abſtemious in Germany, and in Italy chaſte, this is truly praiſe-worthy. To ſequeſter our ſelues from the companie of the world, that we may depart from their vices, proceeds from a baſe and diſtruſting minde: as if wee would ſo force goodneſſe vponupon our ſelues, that therefore onelyonly we would be good, becauſe we cannot be ill. But for a man ſo to bee perſonally, and locally in the throng of the world, as to withdraw his affections from it, to vſe it, and yet to contemne it at once, to compell it to his ſeruice without any infection, becomes well the noble courage of a Chriſtian. The world ſhall be mine, I will not be his; and yet ſo mine, that his euill ſhall be ſtill his owne.
89
He that liues in God, cannot be wearie of his life, becauſe he euer findes both ſomewhat to doe, and ſomewhat to ſolace himſelfe with; cannot bee ouer-loth to part with it, becauſe hee ſhall enter into a neerer life and ſocietie with that God in whom hee delighteth. Whereas he that liues without him, liues many times vncomfortably here, becauſe partly he knowes not any cauſe of ioy in himſelfe; and partly he finds not any worthy employment to while himſelfe withall; dies miſerably, becauſe hee either knowes not whither he goes, or knowes he goes to torment. There is no true life, but the life of faith. O Lord, let me liue out of the world with thee (if thou wilt) but let me not liue in the world without thee.
90
Sinne is both euill in it ſelfe, and the effect of a former euill, and the cauſe of ſinne following; a cauſe of puniſhment, and laſtly a puniſhment it ſelfe. It is a damnable iniquitie in man, to multiplie one ſinne vponupon another; but to puniſh one ſinne by another, in God is a iudgement both moſt iuſt, and moſt fearefull; ſo as all the ſtore-houſe of God hath not a greater vengeance: with other puniſhments the body ſmarteth, the ſoule with this. I care not how God offends me with puniſhments, ſo hee puniſh mee not with offending him.
91
I hauehave ſeene ſome afflict their bodies with wilfull famine, and ſcourges of their owne making; God ſpares me that labour; for hee whips mee daily with the ſcourge of a weake body; and ſometimes with ill tongues. He holds me ſhort many times of the feeling of his comfortable preſence, which is in truth ſo much more miſerable an hunger than that of the body, by how much the ſoule is more tender, and the food denied, more excellent. Hee is my Father; infinitely wiſe, to proportion out my correction according to my eſtate; and infinitely louing, in fitting mee with a due meaſure. Hee is a preſumptuous childe, that will make choice of his owne rod. Let mee learne to make a right vſe of his corrections, and I ſhall not need to correct my ſelfe. And if it ſhould pleaſe God to remit his hand a little; I will gouerne my body, as a Maſter, not as a Tyrant.
92
If God had not ſaid, Bleſſed are thoſe that hunger, I know not what could keepe weake Chriſtians from ſinking in deſpaire: Many times all I can doe, is to finde and complaine that I want him, and wiſh to recouer him: Now this is my ſtay, that he in merciemercy eſteemes vsus not onelyonly by hauing, but by deſiring alſo; and after a ſort accounts vsus to hauehave that which we want, and deſire to hauehave: and my ſoule affirming, tells me I doe vnfainedly wiſh him, and long after that grace I miſſe. Let me deſire ſtill more, and I know I ſhall not deſire alwaies. There was neuer ſoule miſcarried with longing after grace. O bleſſed hunger, that ends alwaies in fulneſſe! I am ſorry that I can but hunger; and yet I would not bee full; for the bleſſing is promiſed to the hungry: GiueGive mee more, Lord, but ſo as I may hunger more. Let me hunger more, and I know I ſhall be ſatisfied.
93
There is more in the Chriſtian than thou ſeeſt. For he is both an entire body of himſelfe, and he is a limme of another more excellent; euen that glorious myſticall body of his Sauiour; to whom he is ſo vnited, that the actions of either are reciprocally referred to each other. For, on the one ſide, the Chriſtian liues in Chriſt, dies in Chriſt, in Chriſt fulfils the Law, poſſeſſeth heauen: on the other, Chriſt is perſecuted by Paul in his members, and is perſecuted in Paul afterwards by others; he ſuffers in vsus, he liues in vsus, he workes in and by vsus: ſo thou canſt not doe either good or harme to a Chriſtian, but thou doeſt it to his Redeemer, to whom he is inuiſibly vnited. Thou ſeeſt him as a man, and therefore worthy of fauour for humanities ſake: Thou ſeeſt him not as a Chriſtian, worthy of honour for his ſecret and yet true vnion with our Sauiour. I will louelove eueryevery Chriſtian, for that I ſee; honour him, for that I ſhall ſee.
94
Hell it ſelfe is ſcarce a more obſcure dungeon, in compariſon of the earth, than earth is in reſpect of heauen. Here, the moſt ſee nothing, and the beſt ſee little: Here, halfe our life is night; and our very day is darkneſſe, in reſpect of God. The true light of the world, and the Father of lights dwelleth aboue: There is the light of knowledge to informe vsus, and the light of ioy to comfort vsus; without all change of darkneſſe. There was neuer any captiue loued his dungeon, and complained when he muſt bee brought out to light and libertie: whence then is this naturall madneſſe in vsus men, that wee delight ſo much in this vncleane, noyſome, darke, and comfortleſſe priſon of earth? and thinke not of our releaſe to that lightſome and glorious Paradiſe aboue vsus, without griefe and repining? We are ſure that we are not perfectly well here: if we could bee as ſure that we ſhould be better aboue, we would not feare changing. Certainly our ſenſe tells vsus, we hauehave ſome pleaſure here; and we hauehave not faith to aſſure vsus of more pleaſure aboue: and hence we ſettle our ſelues to the preſent, with neglect of the future, though infinitely more excellent: The heart followes the eies: and vnknowne good is vncared for. O Lord, doe thou breake thorow this darkneſſe of ignorance, and faithleſneſſe, wherewith I am compaſſed. Let mee but ſee my heauen, and I know I ſhall deſire it.
95
To be carried away with an affectation of fame, is ſo vaine, and abſurd, that I wonder it can be incident to any wiſe man. For what a mole-hill of earth is it, to which his name can extend, when it is furtheſt carried by the wings of report? and how ſhort a while doth it continue where it is once ſpread? Time (the deuourer of his owne brood) conſumes both vsus and our memories; not braſſe, nor marble can beare age. How many flattering Poets hauehave promiſed immortalitie of name to their Princes, who now together are buried long ſince in forgetfulneſſe! Thoſe names and actions, that are once on the file of heauen, are paſt the danger of defacing. I will not care whether I bee knowne, or remembred, or forgotten amongſt men, if my name and good actions may liue with God in the records of eternitie.