Works of Joseph Hall, Dedication 6 – Title page 7
TO THE RIGHT HONOVRABLE, EDWARD LORD DENNY, BARON OF WALTHAM, MY moſt bountifull Patron; Grace and Peace.
RIGHT HONOVRABLE,
THis aduantage a Scholar hath aboue others, that hee cannot be idle, and that he can worke without inſtruments. For, the minde inured to contemplation, will ſet it ſelfe on worke, when other occaſions faile: and hath no more power not to ſtudie, than the eye which is open, hath, not to ſee ſome thing; in which buſineſſe it carries about his owne Librarie, neither can complaine to want Bookes while it enioyeth it ſelfe.
J could not then neglect the commoditie of this plentifull leaſure in my ſo eaſie attendance here; but (though beſides my courſe, and without the helpe of others writings) muſt needs buſie my ſelfe in ſuch thoughts as J hauehave euer giuen account of, to your Lordſhip: ſuch as J hope ſhall not be vnprofitable, nor vnwelcome to their Patron, to their Readers. J ſend them forth from hence, vnderunder your Honourable name; to ſhew you that no abſence, no imployment can make mee forget my due reſpect to your Lordſhip: to whom (next vnderunder my gracious Maſter) J hauehave deſeruedly bequeathed my ſelfe and my endeuours. Your goodneſſe hath not wont to magnifie it ſelfe more in giuing, than in receiuing ſuch like holy preſents: the knowledge whereof hath intitled you to more labours of this nature (if I hauehave numbred aright) than any of your Peeres. I miſdoubt not either your acceptation, or their vſe. That God, who hath aboue all his other fauours giuen your Lordſhip, euen in theſe careleſſe times, an heart truly religious, giuegive you an happy increaſe of all his heauenly graces by my vnworthy ſeruice. To his gracious care I daily commend your Lordſhip with my Honourable Lady; wiſhing you both, all that little ioy earth can affoord you, and fulneſſe of glory aboue.
Non-ſuch. Iuly 3. Your Lordſhips Moſt humbly deuoted for euer in all dutie and obſeruance, IOS. HALL.
HOLY OBSERVATIONS.
1
AS there is nothing ſooner drie than a teare; ſo there is nothing ſooner out of ſeaſon than worldly ſorrow which if it bee freſh and ſtill bleeding, findes ſome to comfort and pittie it; if ſtale and skinned ouer with time, is rather entertained with ſmiles, than commiſeration. But the ſorrow of repentance comes neuer out of time. All times are alike vntounto that Eternitie, whereto wee make our ſpirituall mones: That which is paſt, that which is future, are both preſent with him. It is neither weake nor vncomely, for an old man to weepe for the ſinnes of his youth. Thoſe teares can neuer be ſhed either too ſoone, or too late.
2
Some men liue to bee their owne executors for their good name; which they fee (not honeſtly) buried, before themſelues die. Some other of great place, and ill deſert, part with their good name and breath, at once. There is ſcarce a vicious man, whoſe name is not rotten before his carcaſſe. Contrarily, the good mans name is oft times heire to his life; either borne after the death of the parent, for that enuie would not ſuffer it to come forth before: or perhaps ſo well growne vp in his life time, that the hope thereof is the ſtaffe of his age, and ioy of his death. A wicked mans name may be feared a while; ſoone after, it is either forgotten or curſed: The good man either ſleepeth with his body in peace, or waketh (as his ſoule) in glory.
3
Oft times thoſe which ſhew much valour while there is equall poſſibilitie of life, when they ſee a preſent neceſſitie of death, are found moſt ſhamefully timorous. Their courage was before grounded vponupon hope: that, cut off, leaues them at once deſperate and cowardly: whereas men of feebler ſpirits meet more cheerefully with death; becauſe though their courage be leſſe, yet their expectation was more.
4
I hauehave ſeldome ſeene the ſonne of an excellent and famous man, excellent: But that an ill bird hath an ill egge, is not rare; children poſſeſſing as the bodily diſeaſes, ſo the vices of their Parents. Vertue is not propagated: Vice is; euen in them which hauehave it not reigning in themſelues. The graine is ſowne pure, but comes vp with chaffe and huske. Haſt thou a good ſonne? He is Gods, not thine. Is he euill? Nothing but his ſinne is thine. Helpe by thy praiers and endeuours to take away that which thou haſt giuen him, and to obtaine from God that which thou haſt, and canſt not giuegive: Elſe thou maieſt name him a poſſeſſion; but thou ſhalt finde him a loſſe.
5
Theſe things be comely and pleaſant to ſee, and worthy of honour from the beholder: A young Saint, an old Martyr, a religious Souldier, a conſcionable Stateſman, a great man courteous, a learned man humble, a ſilent woman, a childe vnderſtanding the eie of his Parent, a merry companion without vanitie, a friend not changed with honour, a ſicke man cheerefull, a ſoule departing with comfort and aſſurance.
6
I hauehave oft obſerued in merry meetings ſolemnly made, that ſomewhat hath falne out croſſe, either in the time, or immediatly vponupon it; to ſeaſon (as I thinke) our immoderation in deſiring or enioying our friends: and againe, euents ſuſpected, hauehave proued euer beſt; God herein bleſſing our awfull ſubmiſſion with good ſucceſſe. In all theſe humane things, indifferencie is ſafe. Let thy doubts be euer equall to thy deſires: ſo thy diſappointment ſhall not bee grieuous, becauſe thy expectation was not peremptorie.
7
You ſhall rarely finde a man eminent in ſundry faculties of minde, or ſundry manuarie trades. If his memorie be excellent, his fantaſie is but dull: if his fancie bee buſie and quicke, his iudgement is but ſhallow: If his iudgement bee deepe, his vtterance is harſh: which alſo holds no leſſe in the actiuities of the hand. And if it happen that one man be qualified with skill of diuers trades, and practiſe this varietie, you ſhall ſeldome finde ſuch one thriuing in his eſtate: with ſpirituall gifts it is otherwiſe; which are ſo chained together, that who excels in one, hath ſome eminencie in more, yea, in all. Looke vponupon faith: ſhee is attended with a Beuie of Graces: Hee that beleeues, cannot but hauehave hope: if hope, patience. Hee that beleeues and hopes, muſt needs finde ioy in God: if ioy, louelove of God; hee that loues God, cannot but louelove his brother: his louelove to God, breeds pietie and care to pleaſe, ſorrow for offending, feare to offend: his louelove to men, fidelitie and Chriſtian beneficence. Vices are ſeldome ſingle; but vertues goe euer in troupes: they goe ſo thicke, that ſometimes ſome are hid in the crowd; which yet are, but appeare not. They may bee ſhut out from ſight; they cannot be ſeuered.
8
The Heauen euer moues, and yet is the place of our reſt: Earth euer reſts, and yet is the place of our trouble. Outward motion can be no enemie to inward reſt; as outward reſt may well ſtand with inward vnquietneſſe.
9
None liue ſo ill, but they content themſelues in ſomewhat: Euen the begger likes the ſmell of his diſh. It is a rare euill that hath not ſomething to ſweeten it, either in ſenſe, or in hope: Otherwiſe men would grow deſperate, mutinous, enuious of others, weary of themſelues. The better that thing is wherein we place our comfort, the happier wee liue: and the more we louelove good things, the better they are to vsus. The worldlings comfort, though it be good to him becauſe hee loues it; yet becauſe it is not abſolutely and eternally good, it failes him: wherein the Chriſtian hath iuſt aduantage of him, while he hath all the ſame cauſes of ioy refined and exalted; beſides, more and higher, which the other knowes not of: the worldling laughs more, but the Chriſtian is more delighted. Theſe two are eaſily ſeuered. Thou ſeeſt a goodly picture, or an heape of thy gold: thou laugheſt not, yet thy delight is more than in a ieſt that ſhaketh thy ſpleene. As griefe, ſo ioy is not leſſe when it is leaſt expreſſed.
10
I hauehave ſeene the worſt natures, and moſt depraued minds, not affecting all ſinnes: but ſtill ſome they hauehave condemned in others, and abhorred in themſelues. One exclaimes on couetouſneſſe, yet he can too well abide riotous good fellowſhip. Another inueighs againſt drunkenneſſe and exceſſe, not caring how cruell hee bee in vſurie and oppreſſion. One cannot endure a rough and quarrelous diſpoſition, yet giues himſelfe ouer to vncleane and laſciuious courſes. Another hates all wrongs, ſaue wrong to God. One is a ciuill Atheiſt, another a religious Vſurer, a third an honeſt Drunkard, a fourth an vnchaſte Iuſticer, a fift a chaſte Quarreller. I know not whether eueryevery Deuill excell in all ſinnes: I am ſure, ſome of them hauehave denomination from ſome ſinnes more ſpeciall. Let no man applaud himſelfe for thoſe ſinnes he wanteth, but condemne himſelfe rather for that ſinne he hath. Thou cenſureſt another mans ſinne, hee thine; God curſeth both.
11
Gold is the heauieſt of all metals: It is no wonder that the rich man is vſually carried downeward to his place. It is hard for the ſoule, clogged with many weights, to aſcend to heauen: It muſt be a ſtrong and nimble ſoule, that can carrie vp it ſelfe, and ſuch a load; yet Adam and Noah flew vp thither with the double Monarchie of the world, the Patriarkes with much wealth, many holy Kings with maſſie Crownes and Scepters. The burden of couetous deſires is more heauie to an emptie ſoule, than much treaſure to the full. Our affections giuegive poize or lightneſſe to earthly things. Either abate of thy load, if thou finde it too preſſing, whether by hauing leſſe, or louing leſſe: or adde to thy ſtrength and actiuitie, that thou maieſt yet aſcend. It is more commendable, by how much more hard, to climbe into heauen with a burden.
12
A Chriſtian in all his waies muſt hauehave three guides: Truth, Charitie, Wiſdome: Truth to goe before him; Charitie and Wiſdome on either hand. If any of the three bee abſent, he walkes amiſſe. I hauehave ſeene ſome doe hurt by following a truth vncharitably. And others, while they would ſalue vp an errour with louelove, hauehave failed in their wiſdome, and offended againſt iuſtice. A charitable vntruth, and an vncharitable truth, and an vnwiſe menaging of truth or louelove, are all to be carefully auoided of him, that would goe with a right foot in the narrow way.
13
God brought man forth at firſt, not into a wilderneſſe, but a Garden; yet then hee expected the beſt ſeruice of him. I neuer finde that hee delights in the miſerie, but in the proſperitie of his ſeruants. Cheerefulneſſe pleaſes him better than a deiected and dull heauineſſe of heart. If wee can be good with pleaſure, hee grudgeth not our ioy: If not, it is beſt to ſtint our ſelues; not for that theſe comforts are not good, but becauſe our hearts are euill: faulting not their nature, but our vſe and corruption.
14
The homelieſt ſeruice that we doe in an honeſt calling, though it be but to plow, or digge, if done in obedience, and conſcience of Gods commandement, is crowned with an ample reward; whereas the beſt workes for their kinde (preaching, praying, offering Euangelicall ſacrifices) if without reſpect of Gods iniunction and glory, are loaded with curſes. God loueth aduerbs; and cares not how good, but how well.
15
The golden infancie of ſome hath proceeded to a brazen youth, and ended in a leaden age. All humane maturities hauehave their period: onelyonly grace hath none. I durſt neuer lay too much hope on the forward beginnings of wit and memorie, which hauehave beene applauded in children. I know, they could but attaine their vigor; and that if ſooner, no whit the better: for the earlier is their perfection of wiſdome, the longer ſhall be their witleſſe age. Seaſonableneſſe is the beſt in all theſe things which hauehave their ripeneſſe and decay. We can neuer hope too much of the timely bloſſomes of grace, whoſe ſpring is perpetuall, and whoſe harueſt begins with our end.
16
A man muſt giuegive thanks for ſomewhat which he may not pray for. It hath beene ſaid of Courtiers, that they muſt receiue iniuries, and giuegive thanks. God cannot wrong his, but he will croſſe them; thoſe croſſes are beneficiall; all benefits challenge thanks: yet I hauehave read, that Gods children hauehave with condition prayed againſt them, neuer for them. In good things, wee pray both for them, and their good vſe: in euill, for their good vſe, not themſelues; yet we muſt giuegive thanks for both. For there is no euill of paine which God doth not; nothing that God doth, is not good; no good thing but is worthy of thanks.
17
One halfe of the world knowes not how the other liues: and therefore the better ſort pittie not the diſtreſſed; and the miſerable enuie not thoſe which fare better, becauſe they know it not. Each man iudges of others conditions, by his owne. The worſt ſort would bee too much diſcontented, if they ſaw how farre more pleaſant the life of others is. And if the better ſort (ſuch we call thoſe which are greater) could looke downe to the infinite miſeries of inferiours, it would make them either miſerable in compaſſion, or proud in conceit. It is good, ſometimes, for the delicate rich man to looke into the poore mans Cupbord: and ſeeing God in merciemercy giues him not to know their ſorrow by experience, to know it yet in ſpeculation: This ſhall teach him more thanks to God, more merciemercy to men, more contentment in himſelfe.
18
Such as a mans praier is for another, it ſhall be in time of his extremitie for himſelfe: for though he louelove himſelfe more than others, yet his apprehenſion of God is alike for both. Such as his praier is in a former extremitie, it ſhall be alſo in death: this way we, may hauehave experience euen of a thing future: If God hauehave beene farre off from thee in a fit of thine ordinarie ſickneſſe, feare leſt he will not be neerer thee in thy laſt: what differs that from this, but in time? Correct thy dulneſſe vponupon former proofes; or elſe at laſt thy deuotion ſhall want life before thy body.
19
Thoſe that come to their meat as to a medicine (as Auguſtine reports of himſelfe) liue in an auſtere and Chriſtian temper, and ſhall bee ſure not to ioy too much in the creature, nor to abuſe themſelues: Thoſe that come to their medicine as to meat, ſhall be ſure to liue miſerably, and die ſoone. To come to meat, if without a glu…onous appetite and palate, is allowed to Chriſtians: To come to meat as to a ſacrifice vntounto the belly, is a moſt baſe and brutiſh idolatrie.
20
The worſt that euer were, euen Cain and Iudas, hauehave had ſome Fautors that hauehave honoured them for Saints: and the Serpent that beguiled our firſt Parents, hath in that name had diuine honour and thanks. Neuer any man trod ſo perillous and deepe ſteps, but ſome hauehave followed, and admired him. Each maſter of Hereſie hath found ſome clients; euen hee, that taught all mens opinions were true. Againe, no man hath beene ſo exquiſite, but ſome hauehave detracted from him, euen in thoſe qualities, which hauehave ſeemed moſt worthy of wonder to others. A man ſhall bee ſure to be backed by ſome, either in good or euil, and by ſome ſhould… in both. It is good for a man not to ſtand vponupon his Ab…is, but his quarrell, and not to depend vponupon others, but himſelfe.
21
We ſee thouſands of creatures die for our vſe, and neuer doe ſo much as pittie them: why doe we thinke much to die once for God? They are not ours ſo much as we are his; nor our pleaſure ſo much to vsus, as his glory to him: their liues are loſt to vsus, ours but changed to him.
22
Much ornament is no good ſigne: painting of the face argues an ill complexion of body, a worſe minde. Truth hath a face both honeſt and comely, and lookes beſt in her owne colours: but, aboue all, Diuine Truth is moſt faire, and moſt ſcorneth to borrow beautie of mans wit or tongue: ſhee loueth to come forth in her natiue grace, like a princely Matrone; and counts it the greateſt indignitie, to bee dallied with as a wanton Strumpet: ſhe lookes to command reuerence, not pleaſure: ſhe would bee kneeled to, not laughed at. To pranke her vp in vaine dreſſes and faſhions, or to ſport with her in a light and youthfull manner, is moſt abhorring from her nature: they know her not, that giuegive her ſuch entertainment; and ſhall firſt know her angry, when they doe know her. Againe, ſhe would be plaine, but not baſe, not ſluttiſh: ſhe would be clad, not gariſhly, yet not in ragges: ſhe likes as little to be ſet out by a baſe ſoile, as to ſeeme credited with gay colours. It is no ſmall wiſdome to know her iuſt guiſe, but more to follow it; and ſo to keepe the meane, that while we pleaſe her, we diſcontent not the beholders.
23
In worldly carriage, ſo much is a man made of, as he takes vponupon himſelfe: but ſuch is Gods bleſſing vponupon true humilitie, that it ſtill procureth reuerence. I neuer ſaw Chriſtian leſſe honoured for a wiſe neglect of himſelfe. If our deiection proceed from the conſcience of our want, it is poſſible we ſhould be as little eſteemed of others, as of our ſelues: but if we hauehave true graces, and prize them not at the higheſt, others ſhall value both them in vsus, and vsus for them, and with vſury giuegive vsus that honour we with-held modeſtly from our ſelues.
24
He that takes his full libertie in what he may, ſhall repent him: how much more in what he ſhould not? I neuer read of Chriſtian that repented him of too little worldly delight. The ſureſt courſe I hauehave ſtill found in all earthly pleaſures, to riſe with an appetite, and to be ſatisfied with a little.
25
There is a time when Kings goe not forth to warfare: our ſpirituall warre admits no intermiſſion: it knowes no night, no winter, abides no peace, no truce. This calls vsus not into garriſon, where we may hauehave eaſe and reſpit, but into pitched fields continually: we ſee our enemies in the face alwaies, and are alwaies ſeene and aſſaulted; euer reſiſting, euer defending, receiuing and returning blowes. If either wee be negligent or weary, we die: what other hope is there while one fights, and the other ſtands ſtill? We can neuer hauehave ſafetie and peace, but in victory. There muſt our reſiſtance be couragious and conſtant, where both yeelding is death, and all treaties of peace mortall.
26
Neutralitie in things good or euill, is both odious, and preiudiciall; but in matters of an indifferent nature is ſafe and commendable. Herein taking of parts maketh ſides, and breaketh vnitie. In an vniuſt cauſe of ſeparation, he that fauoreth both parts may (perhaps) hauehave leaſt louelove of either ſide, but hath moſt charitie in himſelfe.
27
Nothing is more abſurd than that Epicurean reſolution, Let vsus eat and drinke, to morrow we ſhall die: As if we were made onelyonly for the paunch, and liued that we might liue: yet there was neuer any naturall man found ſauour in that meat which he knew ſhould be his laſt: whereas they ſhould ſay, Let vsus faſt and pray, to morrow we ſhall die: for, to what purpoſe is the bodie ſtrengthned, that it may periſh? Whoſe greater ſtrength makes our death more violent. No man beſtowes a coſtly roofe on a ruinous tenement: that mans end is eaſie and happy, whom death findes with a weake bodie, and a ſtrong ſoule.
28
Sometime, euen things in themſelues naturally good, are to bee refuſed for thoſe, which (being euill) may be an occaſion to a greater good. Life is in it ſelfe good, and death euill: elſe Dauid, Elias, and many excellent Martyrs would not hauehave fled, to hold life, and auoid death; nor Ezechiah hauehave praied for it, nor our Sauiour hauehave bidden vsus to flee for it, nor God promiſed it to his for a reward: yet if in ſome caſes we hate not life, we louelove not God, nor our ſoules. Herein, as much as in any thing, the peruerſeneſſe of our nature appeares, that we wiſh death, or louelove life vponupon wrong cauſes: wee would liue for pleaſure, or we would die for paine; Iob for his ſores, Elias for his perſecution, Ionas for his Gourd would preſently die, and will needs out-face God that it is better for him to die than to liue: wherein we are like to garriſon-ſouldiers, that while they liue within ſafe walls, and ſhew themſelues once a day rather for ceremonie and pompe, than need or danger, like warfare well enough; but if once called forth to the field, they wiſh themſelues at home.
29
Not onelyonly the leaſt, but the worſt is euer in the bottome: what ſhould God doe with the dregges of our age? When ſinne will admit thee his Client no longer, then God ſhall be beholden to thee for thy ſeruice: Thus is God dealt with in all other offerings: The worſt and leaſt ſheafe muſt be Gods Tenth: The deformedſt or ſimpleſt of our children muſt bee Gods Miniſters: the vncleanlieſt and moſt careleſſe houſe muſt be Gods Temple: The idleſt and ſleepieſt houres of the day muſt be reſerued for our praiers: The worſt part of our age for deuotion. We would hauehave God giuegive vsus ſtill of the beſt, and are ready to murmure at eueryevery little euill he ſends vsus: yet nothing is bad enough for him, of whom we receiue all. Nature condemnes this inequalitie; and tels vsus, that he which is the Author of good, ſhould hauehave the beſt; and he which giues all ſhould hauehave his choice.
30
When we goe about an euill buſineſſe, it is ſtrange how readie the deuill is to ſet vsus forward; how carefull, that we ſhould want no furtherances. So that if a man would be lewdly witty, hee ſhall be ſure to be furniſhed with ſtore of profane ieſts, wherein a looſe heart hath double advantage of the conſcionable. If he would be voluptuous, he ſhall want neither obiects nor opportunities. The currant paſſage of ill enterpriſes is ſo farre from giuing cauſe of encouragement, that it ſhould iuſtly fright a man to looke backe to the Author; and to conſider that he therefore goes faſt, becauſe the deuill driues him.
31
In the choice of companions for our conuerſation, it is good dealing with men of good natures: for though grace exerciſeth her power in bridling nature, yet (ſith wee are ſtill men, at the beſt) ſome ſwinge ſhe will hauehave in the moſt mortified. Auſteritie, ſullenneſſe, or ſtrangeneſſe of diſpoſition, and whatſoeuer qualities may make a man vnſociable, cleaue faſter to our nature, than thoſe which are morally euill. True Chriſtian louelove may be ſeparated from acquaintance, and acquaintance from intireneſſe: Theſe are not qualities to hinder our louelove, but our familiaritie.
32
Ignorance, as it makes bold, intruding men careleſly into vnknowne dangers; ſo alſo it makes men oft-times cauſeleſly fearefull. Herod feared Chriſts comming, becauſe he miſtooke it: If that Tyrant had knowne the manner of his ſpirituall Regiment, he had ſpared both his owne fright and the bloud of other. And hence it is that we feare death, becauſe we are not acquainted with the vertue of it. Nothing but innocencie and knowledge can giuegive ſound confidence to the heart.
33
Where are diuers opinions, they may be all falſe; there can bee but one true: and that one truth oft-times muſt be fetcht by peece-meale out of diuers branches of contrary opinions. For, it falls out not ſeldome, that Truth is through ignorance or raſh vehemency, ſcattered into ſundry parts; and like to a little Siluer melted amongſt the ruines of a burnt houſe, muſt be tried out from heaps of much ſuperfluous aſhes. There is much paines in the ſearch of it; much skill in finding it: the value of it once found, requites the coſt of both.
34
Affectation of ſuperfluitie, is in all things a ſigne of weakneſſe: As, in words, he that vſeth circumlocutions to expreſſe himſelfe, ſhewes want of memory, and want of proper ſpeech: And much talke argues a braine feeble and diſtempered. What good can any earthly thing yeeld vsus beſide his vſe? and what is it but vanitie, to affect that which doth vsus no good? and what vſe is it in that which is ſuperfluous? It is a great skill to know what is enough, and great wiſdome to care for no more.
35
Good things, which in abſence were deſired, now offering themſelues to our preſence, are ſcarce entertained; or at leaſt not with our purpoſed cheerefulneſſe. Chriſts comming to vsus, and our going to him, are in our profeſſion well eſteemed, much wiſhed: but when he ſingleth vsus out by a direct meſſage of death, or by ſome fearefull ſigne giueth likelihood of a preſent returne, we are as much affected with feare, as before with deſire. All changes, although to the better, are troubleſome for the time, vntill our ſetling: There is no remedy hereof but inward preuention: Our minde muſt change, before our eſtate be changed.
36
Thoſe are greateſt enemies to Religion, that are not moſt irreligious. Atheiſts, though in themſelues they bee the worſt, yet are ſeldome found hot Perſecuters of others: whereas thoſe which in ſome one fundamentall point bee hereticall, are commonly moſt violent in oppoſitions. One hurts by ſecret infection, the other by open reſiſtance: One is careleſſe of all truth, the other vehement for ſome vntruth. An Atheiſt is worthy of more hatred, an Heretike of more feare; both of auoidance.
37
Waies, if neuer vſed, cannot but bee faire; if much vſed, are made commodiouſly paſſable; if before oft vſed, and now ſeldome, they become deepe and dangerous. If the heart be not at all inured to meditation, it findeth no fault with it ſelfe; not for that it is innocent, but ſecure, if often, it findeth comfortable paſſage for his thoughts; if rarely, and with intermiſſion, tedious and troubleſome. In things of this nature, we onelyonly eſcape complaint, if we vſe them either alwaies or neuer.
38
Our ſenſuall hand holds faſt whatſoeuer delight it apprehendeth: our ſpirituall hand eaſily remitteth; becauſe appetite is ſtronger in vsus than grace: whence it is, that we ſo hardly deliuer our ſelues of earthly pleaſures, which wee hauehave once entertained; and with ſuch difficultie draw our ſelues to a conſtant courſe of faith, hope and ſpirituall ioy, or to the renued acts of them once intermitted. Age is naturally weake, and youth vigorous; but in vsus the old man is ſtrong, the new faint and feeble: the fault is not in grace, but in vsus: Faith doth not want ſtrength, but we want faith.
39
It is not good in worldly eſtates for a man to make himſelfe neceſſary; for hereupon he is both more toiled, and more ſuſpected: but in the ſacred Common-wealth of the Church, a man cannot be ingaged too deeply by his ſeruice. The ambition of ſpirituall well doing breeds no danger. He that doth beſt, and may worſt be ſpared, is happieſt.
40
It was a fit compariſon of worldly cares, to thornes: for as they choke the Word, ſo they pricke our ſoules: Neither the Word can grow vp amongſt them, nor the heart can reſt vponupon them: Neither body nor ſoule can finde eaſe while they are within, or cloſe to vsus. Spirituall cares are as ſharp; but more profitable: they paine vsus, but leaue the ſoule better. They breake our ſleepe, but for a ſweeter reſt: we are not well, but either while we hauehave them, or after we hauehave had them. It is as impoſſible to hauehave ſpirituall health without theſe, as to hauehave bodily ſtrength with the other.
41
In temporall good things, it is beſt to liue in doubt; not making full account of that which wee hold in ſo weake a tenure: In ſpirituall, with confidence; not fearing that which is warranted to vsus by an infallible promiſe and ſure earneſt. He liues more contentedly, that is moſt ſecure for this world, moſt reſolute for the other.
42
God hath in nature giuen eueryevery man inclinations to ſome one particular calling; which if he follow, he excels; if he croſſe, hee proues a non-proficient, and changeable: but all mens natures are equally indiſpoſed to grace, and to the common vocation of Chriſtianity: we are all borne Heathens. To doe well, Nature muſt in the firſt be obſerued and followed, in the other croſſed and ouercome.
43
Good-man is a title giuen to the loweſt; whereas all Titles of Greatneſſe, Worſhip, Honor, are obſerued and attributed with choice. The ſpeech of the World bewraies their minde, and ſhewes the common eſtimation of goodneſſe compared with other qualities. The World therefore is an ill Herald, and vnskilfull in the true ſtiles. It were happie that Goodneſſe were ſo common; and pitty that it either ſhould not ſtand with Greatneſſe, or not be preferred to it.
44
Amongſt all actions, Satan is euer buſieſt in the beſt, and moſt in the beſt part of the beſt; as in the end of Praier, when the heart ſhould cloze vp it ſelfe with moſt comfort. He neuer feares vsus, but when we are well emploied: and the more likelihood he ſees of our profit, the more is his enuy and labour to diſtract vsus. We ſhould louelove our ſelues, as much as he hates vsus; and therefore ſtriue ſo much the more towards our good, as his malice ſtriueth to interrupt it. We doe nothing, if we contend not, when we are reſiſted. The good ſoule is euer in contradiction; denying what is granted, and contending for that which is denied; ſuſpecting when it is gaine-ſaid, and fearing libertie.
45
God fore-warnes ere he try, becauſe he would be preuented: Satan ſteales vponupon vsus ſuddenly by temptations, becauſe he would foile vsus. If we relent not vponupon Gods premonition, and meet not the lingring paſe of his puniſhments, to fore-ſtall them, he puniſheth more, by how much his warning was more euident and more large. Gods trials muſt be met when they come: Satans muſt be ſeene before they come; and if we be not armed ere we be aſſaulted, we ſhall be foiled ere we can be armed.
46
It is not good to be continuall in denunciation of iudgement: The noiſe to which we are accuſtomed (though lowd) wakes vsus not; whereas a leſſe (if vnuſuall) ſtirreth vsus. The next way to make threatnings contemned, is to make them common. It is a profitable rod that ſtrikes ſparingly, and frights ſomewhat oftner than it ſmiteth.
47
Want of vſe cauſeth diſabilitie, and cuſtome perfection. Thoſe that hauehave not vſed to pray in their Cloſet, cannot pray in publike, but coldly and in forme. He that diſcontinues meditation, ſhall be long in recouering; whereas the man inured to theſe exerciſes (who is not dreſſed till he hauehave praied, nor hath ſupped till hee hauehave meditated) doth both theſe well, and with eaſe. He that intermits good duties, incurres a double loſſe: of the bleſſing that followeth good; of the facultie of doing it.
48
Chriſtianity is both an eaſie yoke, and an hard; hard to take vp; eaſie to beare when once taken. The heart requires much labour, ere it can be induced to ſtoope vnderunder it; and findes as much contentment when it hath ſtooped. The worldling thinkes Religion ſeruilitie; but the Chriſtian knowes whoſe ſlaue he was, till hee entred into this ſeruice; and that no bondage can be ſo euill, as freedome from theſe bonds.
49
It is a wonder how full of ſhifts Nature is; ready to turne ouer all good purpoſes. If we thinke of death, ſhe ſuggeſts ſecretly; Tuſh, it ſhall not come yet: If of iudgement for ſinne; This concernes not thee; it ſhall not come at all: If of heauen, and our labour to reach it; Trouble not thy ſelfe; it will come ſoone enough alone. Addreſſe thy ſelfe to pray; It is yet vnſeaſonable; ſtay for a better opportunitie: To giuegive almes; Thou knoweſt not thy owne future wants: To reproue; What needſt thou thruſt thy ſelfe into wilfull hatred? EueryEvery good action hath his let: He can neuer be good; that is not reſolute.
50
All Arts are Maids to Diuinitie; therefore they both vaile to her, and doe her ſeruice, and ſhe, like a graue Miſtreſſe, controlles them at pleaſure: Naturall Philoſophy teacheth, that of nothing can bee nothing made; and that from the priuation to the habit, is no returne: Diuinitie takes her vp for theſe; and vponupon ſupernaturall principles, teaches her a Creation, a Reſurrection. Philoſophy teaches vsus to follow ſenſe, as an infallible guide: Diuinitie tels her, that Faith is of things not ſeene. Logick teaches vsus firſt to diſcourſe; then to reſolue: Diuinitie, to aſſent without arguing. Ciuill Law teacheth, that long cuſtome preſcribeth: Diuinitie, that old things are paſſed. Morall Philoſophy, that tallying of iniuries is iuſtice: Diuinitie, that good muſt be returned for ill. Policy, that better is a miſchiefe than an inconuenience: Diuinitie, that we may not doe euill, that good may enſue. The Schoole is well ordred, while Diuinitie keepes the Chaire: but, if any other skill vſurpe it, and checke their Miſtreſſe, there can follow nothing but confuſion and Atheiſme.
51
Much difference is to be made betwixt a reuolter and a man trained vp in error. A Iew and an Arrian both deny Chriſts Deity, yet this opinion is not in both puniſht with bodily death. Yea a reuolt to a leſſe error, is more puniſhable than education in a capitall Hereſie. Errors of iudgement, though leſſe regarded than errors of practice, yet are more pernicious: but none ſo deadly as theirs, that once were in the truth. If truth be not ſued to, it is dangerous; but if forſaken, deſperate.
52
It is an ill argument of a good action not well done, when we are glad that it is done. To be affected with the comfort of the conſcience of well performing it, is good: but meerely to reioyce that the act is ouer, is carnall. He neuer can begin cheerefully, that is glad he hath ended.
53
He that doth not ſecret ſeruice to God with ſome delight, doth but counterfeit in publique. The truth of any act or paſſion is then beſt tried, when it is without witneſſe. Openly, many ſiniſter reſpects may draw from vsus a forme of religious duties: ſecretly, nothing but the power of a good conſcience. It is to be feared, God hath more true and deuout ſeruice in Cloſets, than in Churches.
54
Words and diſeaſes grow vponupon vsus with yeeres. In age, we talke much, becauſe wee hauehave ſeene much, and ſoone after ſhall ceaſe talking for euer: Wee are moſt diſeaſed, becauſe nature is weakeſt; and death which is neere, muſt hauehave harbingers: ſuch is the old age of the World. No maruell, if this laſt time be full of writing, and weake diſcourſe, full of ſects and hereſies, which are the ſickneſſes of this great and decaied body.
55
The beſt ground vntilled, ſooneſt runs out into ranke weeds. Such are Gods Children; Ouer-growne with ſecuritie ere they are aware, vnleſſe they bee well exerciſed both with Gods plow of affliction, and their owne induſtry in meditation. A man of knowledge that is either negligent or vncorrected, cannot but grow wilde and godleſſe.
56
With vsus, vileſt things are moſt common; But with God the beſt things are moſt frequently giuen. Grace, which is the nobleſt of all Gods fauours, is vnpartially beſtowed vponupon all willing receiuers; whereas Nobilitie of bloud and height of place, bleſſings of an inferiour nature, are reſerued for few. Herein the Chriſtian followes his Father; his praiers which are his richeſt portion, he communicates to all; his ſubſtance according to his abilitie, to few.
57
God therefore giues, becauſe he hath giuen; making his former fauours, arguments for more; Man therefore ſhuts his hand, becauſe hee hath opened it. There is no ſuch way to procure more from God, as to vrge him with what hee hath done. All Gods bleſſings are profitable and excellent; not ſo much in themſelues, as that they are inducements to greater.
58
Gods immediate actions are beſt, at firſt. The frame of this creation how exquiſite was it vnderunder his hand! afterward, blemiſhed by our ſinne: mans indeuours are weake in their beginnings, and perfecter by degrees. No ſcience, no deuice hath euer beene perfect in his cradle; or at once hath ſeene his birth and maturitie: of the ſame nature are thoſe actions which God worketh mediatly by vsus according to our meaſure of receit. The cauſe of both is, on the one ſide the infiniteneſſe of his wiſdome and power, which cannot be corrected by any ſecond aſſaies: On the other, our weakneſſe, helping it ſelfe by former grounds and trials. Hee is an happy man that detracts nothing from Gods works, and addes moſt to his owne.
59
The old ſaying is more common than true; that thoſe which are in hell, know no other heauen: for this makes the damned perfectly miſerable, that out of their owne torment, they ſee the felicitie of the Saints; together with their impoſſibility of attaining it. Sight, without hope of fruition, is a torment alone: Thoſe that here might ſee God and will not, or doe ſee him obſcurely and louelove him not, ſhall once ſee him with anguiſh of ſoule and not enioy him.
60
Sometimes euill ſpeeches come from good men, in their vnaduiſedneſſe: and ſometimes euen the good ſpeeches of men may proceed from an ill ſpirit. No confeſſion could be better than Satan gaue of Chriſt: It is not enough to conſider what is ſpoken, or by whom; but whence, and for what. The ſpirit is oftentimes tried by the ſpeech: but other-times the ſpeech muſt be examined by the ſpirit; and the ſpirit, by the rule of an higher word.
61
Greatneſſe puts high thoughts, and bigge words into a man; whereas the deiected minde takes, careleſly, what offers it ſelfe. EueryEvery worldling is baſe-minded; and therefore his thoughts creepe ſtill low vponupon the earth. The Chriſtian both is and knowes himſelfe truly great; and thereupon mindeth and ſpeaketh of ſpirituall, immortall, glorious, heauenly things. So much as the ſoule ſtoopeth vntounto earthly thoughts, ſo much is it vnregenerate.
62
Long acquaintance, as it maketh thoſe things which are euill, to ſeeme leſſe euill; ſo it makes good things, which at firſt were vnpleaſant, delightfull. There is no euill of paine, not no morall good action, which is not harſh at the firſt. Continuance of euill, which might ſeeme to weary vsus, is the remedy and abatement of wearineſſe: and the practice of good, as it profiteth, ſo it pleaſeth. He that is a ſtranger to good and euill, findes both of them troubleſome. God therefore doth well for vsus, while he exerciſeth vsus with long afflictions: and we doe well to our ſelues, while we continually buſie our ſelues in good exerciſes.
63
Sometimes it is well taken by men, that we humble our ſelues lower than there is cauſe. Thy ſeruant IACOB, ſaith that good Patriarch, to his brother, to his inferiour. And no leſſe well doth God take theſe ſubmiſſe extenuations of our ſelues; I am a worme, and no man: Surely I am more fooliſh than a man, and hauehave not the vnderſtanding of a man in me. But I neuer finde that any man bragged to God, although in a matter of truth, and within the compaſſe of his deſert, and was accepted. A man may be too lowly in his dealing with men, euen vntounto contempt: with God he cannot; but the lower he falleth, the higher is his exaltation.
64
The ſoule is fed as the body, ſtarued with hunger as the body, requires proportionable diet and neceſſary varietie, as the body. All ages and ſtatures of the ſoule beare not the ſame nouriſhment. There is milke for ſpirituall Infants, ſtrong meat for the growne Chriſtian. The ſpoone is fit for one, the knife for the other. The beſt Chriſtian is not ſo growne, that he need to ſcorne the ſpoone: but the weake Chriſtian may finde a ſtrong feed dangerous. How many hauehave beene caſt away with ſpirituall ſurfets; becauſe being but new-borne, they hauehave ſwallowed downe bigge morſels of the higheſt myſteries of godlineſſe, which they neuer could digeſt; but together with them hauehave caſt vp their proper nouriſhment? A man muſt firſt know the power of his ſtomacke, ere he know how with ſafetie and profit to frequent Gods Ordinary.
65
It is very hard for the beſt man in a ſudden extremity of death, to ſatisfie himſelfe in apprehending his ſtay, and repoſing his heart vponupon it: for the ſoule is ſo oppreſſed with ſudden terrour, that it cannot well command it ſelfe, till it hauehave digeſted an euill. It were miſerable for the beſt Chriſtian, if all his former praiers and meditations did not ſerue to aide him in his laſt ſtraits, and meet together in the center of his extremitie; yeelding, though not ſenſible releefe, yet ſecret benefit to the ſoule: whereas the worldly man in this caſe, hauing not laid vp for this houre, hath no comfort from God, or from others, or from himſelfe.
66
All externall good or euill is meaſured by ſenſe: neither can we account that either good or ill, which doth neither actually auaile, nor hurt vsus: ſpiritually this rule holds not. All our beſt good is inſenſible. For all our future (which is the greateſt) good, we hold onelyonly in hope; and the preſent fauour of God we hauehave many times, and feele not. The ſtomacke findes the beſt digeſtion euen in ſleepe, when we leaſt perceiue it: and whiles wee are moſt awake, this power worketh in vsus either to further ſtrength or diſeaſe, without our knowledge of what is done within: And on the other ſide, that man is moſt dangerouſly ſicke, in whom nature decaies without his feeling, without complaint. To know our ſelues happy, is good: but woe were to vsus Chriſtians, if we could not be happy, and know it not.
67
There are none that euer did ſo much miſchiefe to the Church, as thoſe that hauehave beene excellent in wit and learning. Others may be ſpightfull enough, but want power to accompliſh their malice. An enemy that hath both ſtrength and craft, is worthy be feared. None can ſinne againſt the Holy Ghoſt, but thoſe which hauehave had former illumination. Tell not me what parts a man hath, but what grace: honeſt ſottiſhneſſe is better than profane eminence.
68
The entertainment of all ſpirituall euents muſt be with feare, or hope; but, of all earthly extremities, muſt be with contempt or deriſion. For what is terrible, is worthy of a Chriſtians contempt; what is pleaſant, to be turned ouer with a ſcorne. The meane requires a meane affection betwixt louelove and hatred. We may not louelove them, becauſe of their vanitie: we may not hate them, becauſe of their neceſſary vſe. It is an hard thing to be a wiſe Oaſt, and to fit our entertainment to all commers: which if it be not done, the ſoule is ſoone waſted, either for want of cuſtomers, or for the miſrule of ill gheſts.
69
God and man build in a contrary order. Man laies the foundation firſt, then addes the walls, the roofe laſt. God beganne the roofe firſt, ſpreading out this vault of heauen, ere hee laid the Baſe of the earth. Our thoughts muſt follow the order of his workmanſhip. Heauen muſt be minded firſt; earth afterward: and ſo much more, as it is ſeene more. Our meditation muſt herein follow our ſenſe: A few miles giuegive bounds to our view of earth; whereas we may neere ſee halfe the heauen at once. Hee that thinkes moſt both of that which is moſt ſeene, and of that which is not ſeene at all, is happieſt.
70
I hauehave euer noted it a true ſigne of a falſe heart, To be ſcrupulous and nice in ſmall matters, negligent in the maine: whereas the good ſoule is ſtill curious in ſubſtantiall points, and not careleſſe in things of an inferiour nature; accounting no duty ſo ſmall as to be neglected, and no care great enough for principall duties: not ſo tything Mint and Cummin, that he ſhould forget iuſtice and iudgement; not yet ſo regarding iudgement and iuſtice, that he ſhould contemne Mint and Cummin. He that thus miſplaces his conſcience, will be found either hypocriticall or ſuperſtitious.
71
It argues the world full of Atheiſts, that thoſe offences which may impeach humane ſociety, are entertained with an anſwerable hatred and rigour: thoſe which doe immediately wrong the ſupreme Maieſtie of God, are turned ouer with ſcarce ſo much as diſlike. If we conuerſed with God as we doe with men, his right would be at leaſt as precious to vsus as our owne. All that conuerſe not with God, are without God: not onelyonly thoſe that are againſt God, but thoſe that are without God, are Atheiſts. Wee may be too charitable: I feare not to ſay, that theſe our laſt times abound with honeſt Atheiſts.
72
The beſt thing corrupted, is worſt: An ill man is the worſt of all creatures, an ill Chriſtian the worſt of all men, an ill profeſſor the worſt of all Chriſtians, an ill Miniſter the worſt of all profeſſors.
73
Naturally life is before death; and death is onelyonly a priuation of life: Spiritually it is contrary. As Paul ſaith of the graine, ſo may we of man in the buſineſſe of regeneration: He muſt die before he can liue: yet this death preſuppoſes a life that was once, and ſhould be. God chuſes to hauehave the difficulteſt, firſt: we muſt be content with the paine of dying, ere we feele the comfort of life. As we die to nature, ere we liue in glory: ſo we muſt die to ſinne, ere we can liue to grace.
74
Death did not firſt ſtrike Adam the firſt ſinfull man; nor Caine the firſt hypocrite; but Abel the innocent and righteous. The firſt ſoule that met with death, ouercame death: the firſt ſoule that parted from earth, went to heauen. Death argues not diſpleaſure; becauſe he whom God loued beſt, dies firſt; and the murtherer is puniſhed with liuing.
75
The liues of moſt are miſ-ſpent, onelyonly for want of a certaine end of their actions: wherein they doe as vnwiſe Archers, ſhoot away their arrowes they know not at what marke. They liue onelyonly out of the preſent, not directing themſelues and their proceedings to one vniuerſall ſcope: whence they alter vponupon all change of occaſions, and neuer reach any perfection; neither can doe other but continue in vncertaintie, and end in diſcomfort. Others aime at one certaine marke, but a wrong one. Some (though fewer) leuell at the right end, but amiſſe. To liue without one maine and common end, is idleneſſe and folly. To liue to a falſe end, is deceit and loſſe. True Chriſtian wiſdome both ſhewes the end, and findes the way. And as cunning Politikes hauehave many plots to compaſſe one and the ſame deſigne by a determined ſucceſſion; ſo the wiſe Chriſtian failing in the meanes, yet ſtill fetcheth about to his ſteady end with a conſtant change of endeuours: ſuch one onelyonly liues to purpoſe, and at laſt repents not that hee hath liued.
76
The ſhipwracke of a good conſcience, is the caſting away of all other excellencies. It is no rare thing to note the ſoule of a wilfull ſinner ſtripped of all her graces, and by degrees expoſed to ſhame: ſo thoſe, whom we hauehave knowne admired, hauehave falne to be leuell with their fellowes; and from thence beneath them, to a mediocritie; and afterwards to ſottiſhneſſe and contempt, below the vulgar. Since they hauehave caſt away the beſt, it is iuſt with God to take away the worſt; and to caſt off them in leſſer regards, which hauehave reiected him in greater.
77
It hath euer beene counted more noble and ſucceſſefull to ſet vponupon an open enemy in his owne home, than to expect till he ſet vponupon vsus, whiles he make onelyonly a defenſiue war, This rule ſerues vsus for our laſt enemy Death: whence that old demand of Epicure is eaſily anſwered, Whether it be better Death ſhould come to vsus, or that we ſhould meet him in the way: meet him in our minds, ere he ſeize vponupon our bodies. Our cowardlineſſe, our vnpreparation is his aduantage; whereas true boldneſſe in confronting him, diſmaies and weakens his forces. Happy is that ſoule, that can ſend out the ſcouts of his thoughts before-hand, to diſcouer the power of death a farre off; and then can reſolutely encounter him at vnawares vponupon aduantage: ſuch one liues with ſecuritie, dies with comfort.
78
Many a man ſends others to heauen, and yet goes to hell himſelfe: and not few hauing drawne others to hell, yet themſelues returne by a late repentance, to life. In a good action, it is not good to ſearch too deepely into the intention of the agent, but in ſilence to make our beſt benefit of the worke: In an euill, it is not ſafe to regard the qualitie of the perſon, or his ſucceſſe, but to conſider the action abſtracted from all circumſtances, in his owne kinde. So we ſhall neither neglect good deeds, becauſe they ſpeed not well in ſome hands, nor affect a proſperous euill.
79
God doth ſome ſingular actions, wherein we cannot imitate him; ſome, wherein we may not; moſt, wherein he may and would faine be followed. He fetcheth good out of euill; ſo may we turne our owne and others ſinnes to priuate or publike good: wee may not doe euill for a good vſe; but we muſt vſe our euill once done, to good. I hope I ſhall not offend, to ſay, that the good vſe which is made of ſinnes, is as gainefull to God, as that which ariſes from good actions. Happy is that man, that can vſe either his good well, or his euill.
80
There is no difference betwixt anger and madneſſe, but continuance: for, raging anger is a ſhort madneſſe. What elſe argues the ſhaking of the hands and lips, paleneſſe, or redneſſe, or ſwelling of the face, glaring of the eies, ſtammering of the tongue, ſtamping with the feet, vnſteady motions of the whole body, raſh actions which we remember not to hauehave done, diſtracted and wilde ſpeeches? And madneſſe againe is nothing but a continued rage, yea ſome madneſſe rageth not: ſuch a milde madneſſe is more tolerable, than frequent and furious anger.
81
Thoſe that would keepe ſtate, muſt keepe aloofe off; eſpecially if their qualities bee not anſwerable in height to their place. For many great perſons are like a well-wrought picture vponupon a courſe cloth; which a farre off ſhewes faire, but neere hand the roundneſſe of the threed marres the good workmanſhip. Concealement of gifts, after ſome one commended act, is the beſt way to admiration, and ſecret honour: but hee that would profit, muſt vent himſelfe oft, and liberally, and ſhew what he is, without all priuate regard. As therefore, many times, honor followes modeſty vnlookt for; ſo, contrarily, a man may ſhew no leſſe pride in ſilence and obſcuritie, than others, which ſpeake and write for glory. And that other pride is ſo much the worſe, as it is more vnprofitable: for whereas thoſe which put forth their gifts, benefit others whiles they ſeeke themſelues; theſe are ſo wholly deuoted to themſelues, that their ſecrety doth no good to others.
82
Such as a mans delights and cares are in health, ſuch are both his thoughts and ſpeeches commonly on his death-bed: The proud man talkes of his faire ſutes, the glutton of his diſhes, the wanton of his beaſtlineſſe, the religious man of heauenly things. The tongue will hardly leaue that to which the heart is inured. If wee would hauehave good motions to viſit vsus while we are ſicke, wee muſt ſend for them familiarly in our health.
83
He is a rare man, that hath not ſome kinde of madneſſe raigning in him: One a dull madneſſe of melancholy, another a conceited madneſſe of pride; another a ſuperſtitious madneſſe of falſe deuotion; a fourth of ambition, or couetouſneſſe; a fift, the furious madneſſe of anger; a ſixt, the laughing madneſſe of extreme mirth; a ſeuenth, a drunken madneſſe; an eight, of outragious luſt; a ninth, the learned madneſſe of curioſitie; a tenth, the worſt madneſſe of profaneneſſe and Atheiſme. It is as hard to reckon vp all kindes of madneſſes, as of diſpoſitions. Some are more noted and puniſhed than others; ſo that, the mad man in one kinde as much condemnes another, as the ſober man condemnes him. OnelyOnly that man is both good, and wiſe, and happy, that is free from all kindes of phrenſie.
84
There be ſome honeſt errors, where-with I neuer found that God was offended. That an husband ſhould thinke his owne Wife comely, although ill-fauoured in the eies of others: That a man ſhould thinke more meanely of his owne good parts, than of weaker in others: To giuegive charitable (though miſtaken) conſtructions of doubtfull actions and perſons (which are the effects of naturall affection, humilitie, louelove) were neuer cenſured by God: Herein alone we erre, if we erre not.
85
No maruell if the worldling eſcape earthly afflictions. God corrects him not, becauſe he loues him not. He is ba…e borne and begot. God will not doe him the fauour to whip him. The world afflicts him not, becauſe it loues him: for each one is indulgent to his owne. God vſes not the rod where he meanes to vſe the ſword. The Pillorie or ſcourge is for thoſe malefactors which ſhall eſcape execution.
86
Weake ſtomacks which cannot digeſt large meales, feed oft and little: For our ſoules, that which wee want in mea…, we muſt ſupply in frequence. We can neuer fully enough comprehend in our thoughts the ioyes of heauen, the meritorious ſufferings of Chriſt, the terrors of the ſecond death: therefore we muſt meditate of them often.
87
The ſame thoughts doe commonly meet vsus in the ſame places; as if we had left them there till our returne. For that the minde doth ſecretly frame to it ſelfe memoratiue heads, whereby it recals eaſily the ſame conceits. It is beſt to imploy our minde there, where it is moſt fixed. Our deuotion is ſo dull, it cannot hauehave too many aduantages.
88
I finde but one example in all Scripture, of any bodily cure which our Sauiour wrought by degrees: onelyonly the blinde man, whoſe weake faith craued helpe by others, not by himſelfe, ſaw men firſt like trees, then in their true ſhape. All other miraculous cures of Chriſt were done at once, and perfect at firſt. Contrarily, I finde but one example of a ſoule fully healed (that is) ſanctified and glorified, both in a day; all other by degrees and leiſure. The ſteps of grace are ſoft and ſhort. Thoſe externall miracles he wrought immediatly by himſelfe; and therefore no maruell if they were abſolute like their Author. The miraculous worke of our Regeneration he works together with vsus: He giueth it efficacy; we giuegive it imperfection.
FINIS.
SOME FEW OF DAVIDS PSALMES METAPHRASED, for a taſte of the reſt.
By IOS. HALL.
SIC ELEVABITVR FILIVS HOMINIS
Io 3.
ANCHORA FIDEI:
LONDON, Printed for THOMAS PAVIER, MILES FLESHER, and John Haviland. 1624.