Meditations and Vows Divine and Moral, Title page – Dedication
MEDITATIONS and VOWES,
Diuine and Morall:
A third Century.
By IOSEPH HALL.
AT LONDON Imprinted by Humfrey Lownes, for Iohn Porter.
1606.
TO THE RIGHT worshipful Sir EDMVND BACON, Knight, increase of honor, strength of body, perfection of vertue.
SIR, There is no wise man would giuegive his thoughts for all the world: Which as they are the most pleasing, and noble businesse of man, being the naturall and immediate issue of that reason, whereby he is seuered from brute creatures: So they are in their vse most beneficiall to our selues, and others. For, by the meanes hereof, we enioy both God and our selues; and hereby wee make others partners of those rich excellencies, which God hath hid in the mind. And though it be most easie and safe, for a man, with the Psalmist, to commune with his owne heart in silence; yet is it more behoouefull to the common good, for which (both as men and Christians) we are ordained, that those thoughts, which our experience hath found comfortable and fruitfull to our selues, should (with neglect of all censures) be communicated to others. The concealement wherof (me thinkes) can proceed from no other ground, but either timerousnesse, or enuy. Which consideration hath induced me to clothe these naked thoughts in plaine and simple words, and to aduenture them into the light, after their fellowes: Consecrating them the rather to your name for that (besides all other respects of duetie) they are part of those Meditatiōs, which in my late peregrination with you, tooke me vp vnderunder the solitary hilles of Ardenna; wāting as thē the opportunity of other imployment. I offer them to you, not for that your selfe is not stored with choice of better; but as poore men vse to bring presents to the rich: If they may carrie acceptatiō from you, and bring profit vntounto any soule, it shall abundantly satisfie me; who should thinke it honour enough, if I might bee vouchsafed to bring but one pin towardes the decking of the spouse of Christ; whiles others, out of their abūdance, adorne her with costly robes, and rich medals. I commend their successe to God, their patronage to you, their vse to the world. That God multiplie his rare fauours vponupon you, and your worthy Ladie; and go you on to fauour
Your Worships humbly deuoted, IOS. HALL.
MEDITATIONS and Vowes.
1
GOod men are placed by God, as so many stars in this lower firmament of the world. As they must imitate those heauenly bodies, in their light and influence; so also in their motion: and therefore, as the Planets hauehave a course proper to themselues, against the sway of the heauen that carries them about; so must each good man hauehave a motion out of his own iudgement, contrary to the customs and opinions of the vulgar; finishing his own course with the least shewe of resistance. I will neuer affect singularitie, except it bee among those that are vicious. It is better to doe, or thinke well alone, then to followe a multitude in euill.
2
What strange variety of actions doth the eye of GOD see at once round about the compasse of the earth, and within it. Some building houses; some deluing for mettals; some marching in troups, or encamping one against another; some bargaining in the market; some trauelling on their way; some praying in their closets; others quaffing at the Tauerne; some rowing in the Galleys, others dallying in their chābers; & in short, as many differēt actions as persons: yet all hauehave one cōmon intention of good to thēselues, true in some, but in the most, imaginary. The glorified Spirits hauehave but one vniforme work, wherein they all ioyne; the praise of their Creator. This is one difference betwixt the Saints aboue, and below; They aboue are free both frō businesses and distraction: these below, are free (though not absolutely) from distraction, not at all from businesse. Paul could thinke of his cloke that he left at Troas; and of the shaping of his skinnes for his tents: yet, through these he look't still at heauen. This world is made for businesse: my actions must vary according to occasions: my end shall bee but one, and the same now on earth, that it must bee one day in heauen.
3
To see how the Martyrs of God died, and the life of their persecuters, would make a man out of louelove with life, and out of al feare of death. They were flesh and blood, as well as wee; life was as sweete to them, as to vsus; their bodies were as sensible of paine as ours; we goe to the same heauen with them. How comes it then, that they were so couragious in abiding such torments in their death, as the very mention strikes horror into any reader; and we are so cowardly in encountring a faire and natural death? If this valour had beene of themselues, I would neuer hauehave looked after them in hope of imitation. Now, I know it was he for whom they suffered, & that suffred in thē, which sustained them: They were of thēselues as weak as I; and God can be as strong im me, as he was in thē. O Lord thou art not more vnable to giuegive me this grace; but I am more vnworthy to receiue it: and yet thou regardest not worthines, but merciemercy. GiueGive mee their stength, and what end thou wilt.
4
Our first age is all in hope: Whē we are in the womb, who knows whether we shall hauehave our right shape & proportion of body, being neither mōstrous nor deformed? Whē we are born, who knowes whether with the due features of a man, we shall hauehave the faculties of reason and vnderstanding? when yet our progresse in yeeres discouereth wit or folly; who knowes, whether with the power of reason wee shall hauehave the grace of faith to be christians? and when wee begin to professe well, whether it be a temporary, and seeming, or a true & sauing faith? Our middle age is halfe in hope for the future, and halfe in proofe for that is past: Our olde age is out of hope, and altogether in proofe. In our last times therefore wee knowe, both what wee hauehave been, and what to expect. It is good for youth to looke forward, and still to propound the best things vntounto it selfe; for an old man to looke backward, and to repent him of that wherein hee hath fayled, and to recollect himselfe for the present: But in my middle age, I will looke both backward and forward; comparing my hopes with my proofe; redeeming the time ere it bee all spent, that my recouery may preuent my repentance. It is both a folly & misery to say, This I might hauehave done.
5
It is the wonderfull merciemercy of God, both to forgiue vsus our debts to him in our sinnes, and to make himselfe a debter to vsus in his promises: So that now both wayes the soule may be sure; since hee neither calleth for those debts which hee hath once forgiuen; nor withdraweth those fauours, and that heauen which he hath promised: But as hee is a mercifull creditor to forgiue, so is hee a true debter to pay whatsoeuer he hath vndertaken: whence it is come to passe, that the penitent sinner owes nothing to God but louelove and obedience; and God owes still much and all to him: for hee owes as much as hee hath promised; and what hee owes by vertue of his blessed promise, we may challenge. O infinite merciemercy! Hee that lent vsus all that wee hauehave, and in whose debt-bookes we run hourely forward till the summe be endlesse; yet owes vsus more, and bids vsus looke for paiment. I cannot deserue the least fauour he can giuegive; yet I will as confidently challēge the greatest, as if I deserued it: Promise indebteth no lesse then loane or desert.
6
It is no small commendation to manage a little well: He is a good Waggoner, that can turn in a narrow roome. To liue well in abundance, is the praise of the estate, not of the person. I wil studie more how to giuegive a good account of my little, then how to make it more.
7
Many Christians doe greatly wrong themselues with a dull and heauy kind of sullēnesse; who, not suffering themselues to delight in any worldly thing, are thereupon oft times so hartlesse, that they delight in nothing: These men, like to carelesse guests, when they are inuited to an excellent banquet, lose their dainties, for want of a stomacke; and lose their stomacke for want of exercise A good conscience keepes alwayes good cheere, he cannot chuse but fare well that hath it, vnlesse hee lose his appetite with neglect and slouthfulnesse. It is a shame for vsus Christians not to finde as much ioy in God, as worldlings doe in their forced merriments; and lewde wretches in the practise of their sinnes.
8
A wise Christian hath no enemies. Many hate and wrong him: but hee loues all men, & all pleasure him. Those that professe louelove to him, pleasure him with the comfort of their society, and the mutuall reflection of friendship; those that professe hatred, make him more warie of his wayes; shew him faults in himselfe, which his friends would either not hauehave espied, or not censured; send him the more willingly to seeke fauour aboue: And as the worst doe bestead him, thogh against their willes; so he againe doth voluntary good to them. To doe euill for euill, as Ioab to Abner, is a sinfull weakenesse: To doe good for good, as Ahasuerus to Mordecai, is but natural iustice: To doe euill for good, as Iudas to Christ, is vnthankfulnesse and villany: Only to doe good for euill, agrees with Christian profession. And what greater worke of friendship then to doe good? If men will not bee my friends in louelove, I wil perforce make them my friendes in a good vse of their hatred. I will bee their friend, that are mine, and would not be.