Meditations and vowes, diuine and morall. Seruing for direction in Christian and ciuill practise. Deuided into two bookes. By Ios. Hall.

MEDITATIONS and Vowes, Diuine and Morall.

Seruing For direction in Christian and Ciuill practiſe.

Deuided into two Bookes.

By Joſ. Hall.

AT LONDON Printed by Humfrey Lownes, for Iohn Porter.

1605.

Votum Authoris. QVas ego non vano deprompſi e pectore leges, Quae que ego vota tuli pacis honesta meae. Alme Deus (nec enim ſine te vouiſſe i •• abit, Te ſine nil facio, nil fugio ſine te) Da placide ſeruem, & praeſta ſeruando quietem, Sic mihi certa ſalus, ſic mihi ſancta quies.

To the Right Worſhipfull Sir Robert Drury, Knight, my ſingular good Patron. All increaſe of true Ho • or a • d Vertue.

SIr, that I haue made theſe my homely Aphoriſ • es publique, needes n • other reaſon; but that, though the world is furniſhed with other Writings, eu • n to ſatietie and ſurfet: yet, of theſe, which reduce Chriſtianitie to practiſe, there is (at leaſt) ſ • arcitie enough: wherin (yet) I muſt needs confeſſe, I had ſome eye to my ſelfe; for (hauing after a ſort vowed this au • tere courſe of iudgement and practiſe to my ſelfe) I thought it beſt to acquaint the world with it, that it might either witneſſe my anſwerable proceeding, or check mee in my ſtraying there-frō: by which meanes, ſo many men as I liue amongſt, ſo many monitors I ſhall haue, which ſhall point me to my owne rules, and vpbrayd me with my aberrations. Why I haue dedi • ated thē to your name, cannot be ſtrange to any, that knows you, my Patron; and me, your Paſtor: the regard of which bond, eaſily drew mee on to conſider, that whereas my body, which was euer weake, began of • ate to languiſh more; it would be not in-expedient (at the worſt) to leaue behind me this little • onument of that great reſpect, which I (deſeruedly) beare you: And i • it ſhall pleaſe GOD to reprieue me, vntill a longer day; yet • • t ſhall not repent me, to haue ſent this vnwoorthie ſcrowle, to wayte vppon you, in your neceſſarie abſences; neither ſhall it be (I hope) bootleſſe for you, to adioyne theſe my meane ſpeculations, vnto thoſe grounds of vertue, you haue ſo happily laid: to which, if they ſhall add but one ſcruple, it ſhall be to me ſufficient ioy, contentment, recompence.

From your Halſted. Dec. 4. Your Worſhips humbly deuoted IOS. HALL.

The first Booke, contayning a full Centurie of Meditations and Vowes, both Diuine and Morall.

IN Meditation, thoſe, which begin heauenly thoughts, & proſecute them not, are like thoſe, which kindle a fire vnder greene wood, and leaue it, ſo ſoone as it but begins to flame: leeſing the hope of a good beginning, for want of • econding it with a ſutable proceeding: when I ſet my ſelf to meditate, I wil not giue ouer, till I come to an iſſue. It hath beene ſaid by ſome, that the beginning is as much as the midſt; yea, more thē all: but I ſay, the ending is more thē ye beginning.

2 There is nothing (but Man) that reſpecteth greatnes: Not God, not Nature, not Diſeaſe, not Death, not Iudgement: Not God, hee is no accepter of perſons: Not nature, we ſee the ſonnes of Princes borne as naked, as the pooreſt; and the poore child as faire, wel-fauored ſtrong, witty, as the heire of nobles: Not diſeaſe, death, iudgment, they ſicken a-like, die a-like, fare a-like after death: There is nothing (beſides naturall men) of whō goodnes is not reſpected: I will honour greatnes in others, but for my ſelf, I wil eſteem a drā of goodnes, worth a whol world of greatnes.

3 As there is a fooliſh wiſedome: ſo therePro. • 9 • 22 1, Cor. 120 • is a wiſe ign • rance, in not prying into Gods Arke: not inquiring i • to thinges not reuealed. I would faine know all that I need, and all that I may: I leaue Gods ſecrets to himſelfe. It is happy for me, that God makes me of his Court, though not of his Coū ſell.

As there is no vacuity in nature, no more is there ſpiritually: Euery veſſell is full, if not of liquor, yet of ayre; ſo is the hart of man: though (by nature) it is empty ofMath. 23. 28. grace, yet it is full of hypocriſie and iniquitie. Now, as it filleth with grace, ſo it is emptied of his euill qualities. As in a veſſell, ſo much water as goes in, ſo much ayre goes out: but mans heart is a narrow-mouthed veſſell, and receiues grace but by drops; and therefore askes a long time to emptie and fill. Now, as there be differences in degrees, and one hart is neerer to fulnes then an other: ſo, the beſt veſſell is not quite full, while it is in the bodie, becauſe there are ſtil remainders of corruption: I wil neither be content with that meaſure of grace I haue, nor impatient of Gods delay: But euery day I wil endeuor to haue one drop added to the reſt, ſo my laſt day ſhal fill vp my veſſell to the brim.

Satan would ſeeme to be mannerly & reaſonable, making, as i • he wold be cōtent with one halfe of the hart, wheras God challengeth all or none: as (indeed) he hath moſt reaſon to claime all, that made all: But this is nothing, but a craftie fetch of Satan, for he knowes, that if he haue any part, God wil haue none; ſo, the whole falleth to his ſhare alone. My heart (when it is both whole, & at the beſt) is but a ſtrait & vnwoorthy lodging for God; if it were bigger & better • I would reſcrue it all for him. Sathan may look in at my doores by a temptation, but he ſhal not haue ſo much as one chamber-room ſetapart, for him to ſoiourne in.

I ſee, that in naturall motions, the neerer anie thing comes to his end, the ſwifter it mooueth. I haue ſeene great riuers, which at their firſt riſing out of ſome hills ſide, might be couered with a buſhell, which, after many miles, fill a very broad channel; & drawing neere to the Sea, doo euen make a little Sea in their owne bankes: So, the wind at the firſt riſing, as a little vapour from the cranies of the earth, and paſſing forward about the earth, the further it goes, the more bluſtring and violent it waxeth; a Chriſtians motion (after he is regenerate) is made naturall to God-ward; and therefore, the neerer he comes to Heauen, the more zealous hee is. A good man muſt be like the Sunne; not like Ezechias Sunne, that went backward, nor like Ioſuahs Sunne, that ſtood ſtil, but Dauids Sunne, that (like a Bride-groome) comes out of his chamber; and as a Champion reioyceth to runn • his race: only, herein is the difference, that when he comes to his high noon, he declineth not. How euer therefore, the mind (in her naturall faculties) followes the temperature of the body, yet in theſe ſupernatural things ſhee quite croſſes it, for with the coldeſt complexion of age, is ioyned in thoſe that are truly religious, the feruenteſt zeale and affection to good thinges: which is therfore the more reuerenced, and better acknowledged, becauſe it cannot be aſcribed to the hot ſpirits of youth. The deuil himſelfe deuiſed that olde ſlaunder of • arly holines; A young Saint, an olde Deuill: ſometimes young Deuils haue prooued olde Saints; neuer the contrary; but true Saints in youth, doo alwayes prooue Angels in their age. I will ſtriue to bee euer good, but if I ſhould not finde my ſelfe beſt at laſt, I ſhould feare I was neuer good at all.

Conſent hartneth ſin, which a little diſlike would haue daunted at firſt; As wee ſay, there would be no theeues, if no receiuers: ſo would there not be ſo many open mouthes to detract and ſlaunder, if there were not as many open eares to entertain them. If I cannot ſtoppe other mens mouthes frō ſpeaking ill • I wil either open my mouth to reproue it, or els I will ſtop mine eares from hearing it; & let him ſee in my face, that hee hath no roome in my heart.

I haue oft wondred howe fiſhes can retaine their freſh taſte, and yet liue in ſalt waters; ſince I ſee that euery other thing participates of the nature of the place, wherein it abides: ſo, the waters paſſing through the chānels of the earth, varie their ſauour with the ve • nes of ſoyle, through vvhich they ſlide: So, brute creatures tranſported frō one Region to another, alter their former qualitie, & degenerate by little and little. The like daunger haue I ſeene in the manners of men, conuerſing with euill companions, in corrupt places: For, beſides that, it blemiſheth our reputation, and makes vs thought ill, though wee be good; it breedes in vs an inſenſible declination to ill; and works in vs, if not an approbation, yet a leſſe diſlike of thoſe ſinnes, to which, our eares & eyes are ſo continually inured. I may haue a bad acquaintance, I will neuer haue a wicked companion.

Expectation in a weake minde, makes an euill, greater; and a good, leſſe: but in a reſolued minde, it digeſts an euill, before it come, and makes a future good, long before, preſent. I will expect the woorſt, becauſe it may come the beſt, becauſe I know it will come.

Some promiſe what they cannot doo, as Sathan to Chriſt; ſome, what they could, but meane not to doo, as the Sonnes of Iacob to the Shechemites: ſome, what they meant for the time, and after retrayt, as Laban to Iacob; ſome, what they doo alſo giue, but vnwillingly, as H • rod; ſome, what they willingly giue, and after repent them, as Ioſhu • to the Gibeonites. So great diſtruſt is there in man, whether from his impotence or faithleſnes • as in other things, ſo in this, I ſee God is not like man: but what euer hee promiſes, hee approoues himſelfe moſt faithfull, both in his abilitie and performances: I will therfore euer truſt God on his bare word, euen with hope, beſides hope, aboue hope, againſt hope: and onwards, I will rely on him for ſmall matters of this life: for how ſhal I hope to truſt him in impoſſibilities, if I may not in likelihoods? how ſhall I depend on him, for raiſing my body from duſt, and ſauing my ſoule; if I miſtruſt him for a cruſt of bread, towards my preſeruation.

If the world would make me his Minion • he could giue me but what he hath: and what hath he to giue? but a ſmoake of honour, a ſhadow of riches, a ſound of pleaſures, a blaſt of fame; which, when I haue had in the beſt meaſure; I may be worſe; I cannot be better: I can liue no whit longer, no whit merrier, no whit happier. If he profeſſe to hate me, what can he doe but diſgrace me in my name, impoueriſh mee in my ſtate, afflict me in my body? in al which, it is eaſie, not to be euer the more miſerable: I haue beene too long beguiled with the vaine ſemblances of it: Now hence-forth accounting my ſelfe borne to a better world, I will in an holy loftines, beare my ſelf as one too good to be enamoured of the beſt pleaſures, to be daū ted with the greateſt miſeries of this life.

I ſee there is no man ſo happy, as to haue all thinges, and no man ſo miſerable, as not to haue ſome; Why ſhould I looke for a better condition, then all others? If I haue ſome-what, and that of the beſt thinges, I will in thankfulnes enioy them, and want the reſt with contentment.

Cōſtraint makes an eaſie thing toileſom, wheras againe, loue makes the greateſt toile, pleaſant: How many miles do we ride & run, to ſee one ſilly beaſt follow another, with pleaſure: which, if wee were commaunded to meaſure vppon the charge of a ſuperiour, we ſhould complaine of wearines. I ſee the folly of the moſt men, that make their liues miſerable, and their actions tedious, for want of loue to that, they muſt doo: I will firſt labour to • ettle in my heart a good affection to heauēly things; ſo, Lord, thy yoake ſhall be eaſie, and thy burden light.

I am a ſtranger euen at home, therefore if the doggs of the world bark at me, I neither care, no • wonder.

It is the greateſt madnes in the world, to bee an hypocrite in religious profeſſion: Men hate thee, becauſe thou art a Chriſtian, ſo much as in appearance: God hates thee double, becauſe thou art but in appearace: ſo, while thou haſt the hatred of both, thou haſt no comfort in thy ſelfe: Yet if thou wilt not bee good, as thou ſeemeſt; I hold it better to ſeeme ill as thou art: An open wicked man doth much hurt with notoriousſinnes, but an hypocrite doth at laſt more ſhame goodnes, by ſeeming good; I had rather be an open wicked man, then an hypocrite, but I had rather bee no man, then eyther of them.

VVhen I caſt downe mine eyes vppon my wants, vpon my ſinnes, vpon my miſeries; mee thinkes no man ſhould be woorſe, no man ſo ill as I; my meanes ſo many, ſo force-able, and almoſt violent; my progreſſe ſo ſmall, and inſenſible; my corruptions ſo ſtrong, my infirmities ſo frequent, and remedileſſe; my bodie ſo vnaunſwerab • e to my minde. But when I looke vp to the bleſinges that GOD hath enricht mee with all, mee thinkes I ſhould ſoone be • induced to thinke none more happie then my ſelfe: God is my friend, and my Father: the world not my Maſter, but my ſlaue: I haue frends, not many, but ſo tryed, that I dare truſt them. An eſtate not ſuperfluous, not needy: yet neerer to defect, then abundance: A calling, if deſpiſed of men, yet honourable with God: A body not ſo ſtrong, as to admit ſecuritie, but often checking mee in occaſion of pleaſure: nor yet ſo weake, as to afflict me continually: A mind not ſo furniſhed with knowledge, that I may boaſt of it; nor yet ſo naked, that I ſhould deſpaire of obtayning it: My miſeries afford me ioy, mine enemies aduantage; my account is caſt vp for another world: And if thou thinke, I haue ſaid too much good of my ſelfe, either I am thus, or I would be.

The worldlings life is (of all other) moſt diſcō fortable, for that which is his God, doth not alway fauour him, that which ſhould bee, neuer.

There are three meſſengers of death: Caſualty, Sicknes, Age: The two firſt are doubtfull, ſince many haue recouered them both; the laſt is certaine: The two firſt are ſuddaine, the laſt leaſurely and deliberate: As for all men vpon ſo many ſummons, ſo, eſpecially for an old man, it is a ſhame to bee vnprepared for death: For, where other ſee they may die, hee ſees hee muſt die. I was long a-gone olde enough to dye, but if I liue till age, I will thinke my ſelfe too olde to liue longer.

I will not care what I haue, whether much or litt • e 〈◊〉 If little, my account ſhall bee the leſſe; If more, I ſhall doo the more good, and receiue the more glory.

I care not for anie companion, but ſuch as may teach mee ſomewhat, or learne ſomewhat of me. Both theſe ſhall much pleaſure me; one as an agent, the other as an ſubiect to worke vpon, neither knowe I whether more; for though it be an excellent thing to learne, yet I learne but to teach others.

If earth (that is prouided for mortality, and is poſſeſſed by the Makers enemies) haue ſo much pleaſure in it; that Wor • dlinges thinke it woorth the account of their heauen: ſuch a Sun to enlighten it, ſuch an heauen to wall it about, ſuch ſweet fruits and flowers to adorne it, ſuch variety of creatures, for the commodious vſe of it: What muſt heauen needes be, that is prouided for God himſelfe, & his friends: How can it be leſſe in woorth, then God is aboue his creatures, and Gods friends better, then his enemies. I will not onely be content, but deſirous to bee diſſo • ued.

It is commonly ſ • ene, that boldnes puts men forth before their time, before their abilitie. Wherein, we haue ſeene many yt (like Lapwings, and Partridges) haue runne away with ſome part of their ſhel on their heads: Whence it followes, that as they began boldly, ſo they proceede vnprofitably, and conclude not without ſhame: I would rather bee haled by force of others to great duties, thē ruſh vpon them vnbidden: It were better a man ſhou • d want work, then that great worke • ſhould want a manne aunſwerable to theyr weight.

I will vſe my friends, as Moſes did his rodd; While it was a rodd, he helde it familiarly in his hand; when once a Serpent, hee ranne away from it.

I haue ſeldome ſeene much o • tentation; and much learning met together: The Sunne riſing and declining, makes long ſhadowes, at mid-day when hee is at higheſt, none at all: Beſides, that skill when it is too much ſhowne, looſes the grace, as freſh-coloured wares, if they bee often opened, leeſe their brightneſſe, and are ſoyled with much handling: I had rather, applaude my ſelfe for hauing much, that I ſhowe not: then that others ſhould app • a • d mee, for ſhowing more, then I haue.

An ambitious man is the greateſt enemie to himſelfe, of any in the world beſides. For hee ſtill tormentes himſelfe with hopes, and deſires • and cares, which hee might auoid, if he would remit of the height of his thoughts; and liue •• ietly. My onely ambition ſhall bee to bee in Gods fauour on earth, & to be a Saint in heauen.

There was neuer good thing eaſily comne by: The heathen man could ſay, God ſels knowledge for ſweat, and ſo, he doth honour for ieopardie: Neuer anie man hath got either wealth, or learning with eaſe • Therfore, the greateſt good muſt needs be moſt difficult. How ſhall I hope to get Chriſt, if I take no paines for him; and if in all other thinges the difficultie of obtayning, whets the mind ſo much the more to ſeeke, why ſhould it in this alone daunt mee, I will not care what I doo, what I ſuffer, ſ • I may winne Chriſt; If men can endure ſuch cutting, ſuch lancing, ſearing of their bodies, to protract a miſerable life, yet a while longer; what pain ſhou • d I refuſe for eternity?

I • I die; the world ſhal miſſe mee but a little, I ſhall miſſe it leſſe; Not it mee, becauſe it hath ſuch ſtore of better men; Not I it, becauſe it hath ſo much ill, & I ſhal haue ſo much happines.

Two thinges make a man ſet by, Dignitie and Deſert, amongſt fooles the firſt without the ſecond is ſufficient: Amongſt wiſe men, the ſecond without the firſt; Let mee deſerue well, though I be not aduaunced. The Conſcience of my woorth, ſhall cheere me more in others contempt, then the approbation of others can cō fort me • againſt the ſecret checke of my owne vnworthines.

The beſt qualities do ſo cleaue to their ſubiects, that they cannot be cō municated to others: For, where patrimonie, & vulgar acc • unt of honour, follow the blood in many generations, vertue is not traduced in propagation, nor learning bequeathed by our will to our heires: leaſt the giuers ſhou • d waxe proud, and the receiuers negligent: I wil account nothing my owne, but what I haue gotten; nor that my owne, becauſe it is more of gift then deſert.

Then onely is the Church moſt happy, when Truth and Peace kiſſe each other; and thē miſerable, when either of them balke the way, or when they meete and kiſſe not: For truth without peace is turbulent; and peace without truth is ſecure iniuſtice; thogh I loue peace well, yet I loue mayne truthes better; and though I loue all truthes well, yet I had rather conceale a ſmall truth, then diſturbe a cō mon Peace.

An in-diſcreete good action, is little better thē a diſcreet miſchiefe, for in this, the doer wrongs onely the patient: but in that other, the wrong is done to ye good action; for both it makes a good thing odious (as many good tales are mar'd in telling) & beſides, it preiudice • a future oportunity: I wil rather let paſſe a good gale of wind; and ſtay ſtill on ye ſhore, then launch forth, whē I know the wind wil be cōtrary.

The world teaches me, that it is madnes to leaue behinde mee thoſe goods, that I may carrie with mee: Chriſtianitie teaches mee that, what I charitably giue aliue, I carrie with me dead; and experience teaches me, that what I leaue behind I leeſe; I will carie that treaſure with mee by giuing it, which the worldling looſeth by keeping it; ſo, while his corps ſhal carie nothing but a winding-cloath to his graue, I ſhal be richer vnder the earth, thē I was aboue it.

Euery worldling is an hypocrite, for while his face naturally lookes vpward to heauen, his hart grouels beneath on the earth; yet if I would admit of any diſcord in the inward & outward parts; I would haue an heart, Coloſſ • 3 • 2 • that ſhould looke vp to heauen, in an holy contemp • ation of the things aboue, and a countenance caſt downe to the earth in humiliation; this only diſſimilitude is pleaſing to God.

The heart of man is a ſhort word, a ſmall ſubſtance, yet great in capacitie, yea, ſo infinite in deſire, that the round Globe of the world cannot fill the three corners of it; when it deſires more, and cries, Giue, Giue. I will ſet it ouer to that infinite good; where the more it hath, it may deſire more, and ſee more to be deſired; when it deſires but what it needeth, my hands ſhal ſoone ſatisfie it; either of which, if it may cōtaine it, when it is without the body, much more may both of them fill it, while it is within.

With men it is a good rule to try firſt, and then to truſt, with God it is contrary: I will firſt truſt him as moſt wiſe, omnipotent, mercifull, and trie him afterwards: I know it is as impoſſible for him to deceiue me • , as not to be.

As Chriſt was both a Lambe and a Lyon, ſo is euery Chriſtian: A Lambe for patience in ſuffering, and innocence of life. A Lyon for boldneſſe in his innocence: I would ſo order my courage and mildneſſe, that I may bee neither Lyon-like in my conuerſation, nor ſleepiſh in the defence of a good cauſe.

The godly ſowe in teares, reape in ioy: The ſeede • time is commonly wateriſh, and louring: I will bee content with a wet ſpring; ſo I may bee ſure of a cleare and ioyfull harueſt.

Euerie man hath an Heauen and an Hell: Earth is the wicked mans Heauen, his Hell is to come; On the contrarie, the godly haue their hell vpon earth, where they are vexed with tentations, and afflictions by Sathan and his complices; their heauen is aboue in endleſſe happines; If it be ill with mee on earth, it is well my tormēt is ſo ſhort, and ſo eaſie: I will not be ſo couetous, to hope for two heauens.

Man on his Deathbed hath a double proſpect, which in his lifetime the interpoſition of pleaſure and miſeries debard him from: The good man lookes vpward, and ſees heauen open with Steuen, and the glorious Angels readie to carie vp his ſoule. The wicked manne lookes downe-ward, and ſees three terrible ſpectacles, Death, Iudgement, Hell, one beyond another; & all to be paſſed through by his ſoule: I maruell not, that the godly haue beene ſo cheerefull in Death, that thoſe torments, whoſe very ſight hath ouercomne the beholders, haue ſeemed eaſie to them • I maruell not that a wicked man is ſo loath to heare of death, ſo deiected, when hee feeles ſicknes, and ſo deſperate, when hee feeles the pangues of death; nor that euerie Balaam would fain die the death of the righteous. Henceforth, I will enuie none, but a good man; I will pitie nothing ſo much, as the proſperitie of the wicked.

Not to be afflicted, is a ſigne of weakeneſſe: For therefore God impoſes no more on mee, becauſe hee ſees I can beare no more: God will not make choyce of a weake Champion • when I am ſtronger, I will looke for more; And when I ſuſtaine more, it ſhall more cō fort me, that God findes mee ſtrong, then it ſhall grieue me, to be preſſed with an heauy affliction.

That the wicked haue peace in themſelues, is no wonder, they are as ſure as Tentation can make them: No Prince makes Warre with his owne Subiects: The godly are ſtill enemies: Therefore, they muſt look to be aſſaulted both by Stratagems and violence: Nothing ſhall more ioy mee, then my inward vnquietnes. A iuſt warre is a thouſand times more happy then an ill-cōditioned Peace.

Goodnes is ſo powerfull, that it can make thinges ſimply euill (namely our ſinns) good to vs; not good in nature, but good in the euent; good, when they are done, not good to be done: Sinne is ſo powerfull, that it can turne the holieſt Ordinances of God in it ſelfe: But heerein our ſinnes goes be • ond our goodnes; that ſin defiles a man or action otherwiſe good; but all the goodnes of the world cannot iuſtifie one ſinne: As the holy • le • h in the skirt makes not the bread holy that touches it; but the vncleane touching an holy thing, defiles it. I will loath euery euill for it owne ſake, I wil do good but not truſt to it.

Fooles meaſure good actions by the euent after they are done: Wiſe men before-hand by iudgement, vppon the rules of reaſon and faith: Let mee doo well, let God take charge of the ſucceſſe, if it bee we • l accepted, it is well. If not, my thanke is with God.

Hee was neuer good man, that amends not. For if hee were good, hee muſt needes deſire to be better. Grace is ſo ſweete, that who euer taſtes of it, muſt needes long after more: and if hee deſire it, hee will endeuour it, and if h • e doo but endeuour; GOD will crowne it with ſucceſſe. Gods familie admittes of no Dwarffes; which are vnthriuing, and ſtand at a ſtay; but men of meaſ • res. What euer become of my body, or my eſtate; I will euer labour to finde ſomewhat added to the ſtature of my ſoule.

Pride is the moſt dangerous of all ſinnes, for both it is moſt inſinuatiue, hauing crept into HEAVEN, and Paradiſe; and moſt dangerous where it is: For where all other Tentations are about euill, this alone is conuerſant only about good things • and one dram of it poyſons many meaſures of grace. I will not be more afraid of doing good things amiſſe, then of beeing proud, when I haue performed them.

Not onely Commiſſion makes a ſinne: A man is guilty of all thoſe ſins he hateth not. If I cannot auoyd all, yet I will hate all.

Preiudice is ſo great an enemie to truth, that it makes the minde vncapable of it. In matters of faith, I will firſt lay a ſure ground, and then beleeue, though I cannot argue: holding the concluſion in ſpight of the premiſes: but in other leſſe matters, I will not ſo fore-ſtall my mind with reſolution, as that I will not be willing to be better informed. Neither wil I ſay in my ſelfe • I will hold it, therefore it ſhall be truth; but, This is truth, therefore I will hold it: I will not ſtriue for victorie, but for truth.

Drunkennes and Couetouſnes doo much reſemble one another, for the more a man drinkes, the more hee thirſteth; and the more hee hath, ſtill the more hee coueteth: and for their effects, beſides other, both of them haue the power of transforming a man into a beaſt, and of all other beaſts, into a Swine. The former is euident to ſenſe; the other, though more obſcure, is no more q̄ueſtionable: the couetous man in two thinges plainely reſembleth a Swine: That he cuer rootes in the earth, not ſo much as looking towards Heauen: That hee neuer doth good, till his death: In deſiring, my rule ſhall bee neceſſitie of nature, or eſtate; in hauing, I will account that my good, which doth me good.

I acknowledge no Maiſter of Requeſts in Heauen but one, Chriſt my Mediatour: I know I cannot bee ſo happie, as not to neede him, nor ſo miſerable, that hee ſhould contemne mee: I will alwayes aske; and that of none, but where I am ſure to ſpeede, but where there is ſo much ſtore, that when I haue had the moſt, I ſhall leaue no leſſe behind; Though numberleſſe drops be in the Sea, yet if one be taken out of it, hath ſo much the leſſe, though inſenſibly; but God, becauſe hee is infinite, can admit of no diminution: Therefore are men niggardly, becauſe the more they giue, the leſſe they haue: but thou, Lord, maiſt giue what thou wilt, without abatement of thy ſtore: Good prayers neuer came weeping home; I am ſure I ſhall receiue either what I aske, or what I ſhould aske.

I ſee that a fit Bootie many times makes a thieſe, and many would be proud, if they had but the common cauſes of their neighbours: I account this none of the leaſt fauours of GOD, That the world goes no better forward with me; for I feare, if my eſtate were better to ye world, it might bee woorſe to God. As it is an happie neceſſitie that inforces to good, ſo is that next happy, that hinders from euill.

It is the baſeſt loue of all others that is for a benefit; for heerein wee loue not another, ſo much as our ſelues: Though there were no Heauen, O Lord, I would loue thee: Now there is one, I wi • l eſteeme it, I will deſire it, yet ſtill will loue thee for thy goodneſſe ſake; Thy ſelfe is reward enough, though thou broughteſt no more.

I ſee men point the fielde, and deſperatelie ieopard their lyues, as prodigall of their blood, in the reuenge of a diſgracefu • l word againſt themſelues, while they can be content to heare GOD pulled out of Heauen with blaſphemie, and not feele ſo much as a ryſing of theyr blood: Which argues our colde loue to God, and our ouer-ſeruent affection to our ſelues: In my owne wrongs, I will hold patience laudable, but in Gods iniuries, impious.

It is an hard thing to ſpeake well, but it is harder to be well ſilent, ſo as it may bee free from ſuſpition of affectation, or • ullennes, or ignorance: Elſe loquaſitie, and not ſilence, would be a note of wiſedome. Heerein I will not care how little, but how well; Hee ſaid well for this. Not that which is much, is we • l, but that which is well, is much.

There is nothing more odious, then fruitleſſe olde age. Now, for that no Tree beares fruite in Autumne, vnleſſe it bloſſome in the ſpring; to the end that my age may be profitable, and laden with ripe fruit I will endeuour, that my youth may be ſtudious, & floured with the bloſſomes of learning and obſeruation.

Reuenge commonly hurts both the offerer, and ſufferer: as we ſee in the fooliſh Bee (though in a • other things commendable) yet heerein the patterne of fonde ſpightfulneſſe; which in her anger inuenometh the fleſh, and looſeth herſting, and ſo liues a Drone euer after. I account it the onely valour to remit a wrong, and will applaude it to my ſelfe, as right noble and Chriſtian, that I might hurt, and will not.

Hee that liues well, cannot chooſe but die well; for if hee die ſuddainly, yet hee dies not vnpreparedly; if by leaſure, the conſcience of his well-led life, makes his death more comfortable: But it is ſeldome ſeene, that hee which liues i • , dy • th well, for the cōſcience of his former euils, his preſent paine, and the expectation and feare of greater, ſo take vp his heart, that he cannot ſeek God; and now it is iuſt with God, not to be ſought, or not to bee found, becauſe hee ſought to him in his life time, and was repulſed: Whereas therfore, there are vſually two maine cares of good men, to liue well, & die well, I will haue but this one, To liue well.

With God there is no free-man, but his Seruant, though in the Gallies, no ſlaue, but the ſinner, though in a Pallace, none noble, but the vertuous, if neuer ſo baſely diſcended, none rich, but hee that poſſeſſeth God, euen in rags, none wiſe, but hee that is a foole to himſelfe, and the world; none happy, bu • him whom the world pities: Let mee bee free, noble, rich, wiſe, happy to God; I paſſe not what I am to the world.

Whē the mouth praieth, man heareth; when the heart, God heareth; euerie good prayer knockes at Heauen for a bleſſing; but an importunate prayer pierces it (thogh as hard as braſſe) & makes way for it ſelfe, into the eares of the Almighty: and as it aſcends lightly vp, caried with the winges of Faith, ſo it comes euer laden down againe vpon our heads: In my prayers, my thoughts ſhall not bee guided by my wordes; but my wordes ſhall follow my thoughts.

If that ſeruaunt were condemned for euill, that gaue God no more then his owne, which he had receiued, what ſhall become of them that rob God of his owne; If God gaine a little glory by mee, I ſhall gaine more by him: I will labour ſo to husband the ſtock that God hath left in my hands, that I may returne my ſoule better then I receiued it; and that hee may make it better then I returne it.

Heauen is compared to an hill, and therefore is figured by Olympus among the Heathen, by mount Sion in GODS Booke: Hell contrariwiſe to a Pit • The aſcent to the one is hard therefore, and the deſcent of the other eaſie and headlong: and ſo, as if wee once beginne to fall, the recouerie is moſt difficult: and not one of manie ſtayes, till hee comes to the bottome, I will be content, to pant, and blow, and ſweat, in climbing vp to Heauen; as contrarily, I will bee warie of ſetting the firſt ſtep downward towards the Pit: For as there is a I • cobs Ladder into heauen, ſo there are blind ſtayres that goe winding down into death, wherof each makes way for other; From the obiect, is rayſed an ill ſuggeſtion, ſuggeſtion drawes on delight, delight conſent, conſent endeuour, endeuour practiſe, practiſe cuſtome, cuſtome excuſe, excuſe defence, defence obſtinacie, obſtinacie boaſting of ſinne, boaſting a reprobate ſence: I will watch ouer my wayes, and do thou, Lord, watch ouer mee, that I may auoyd the firſt degrees of ſinne, and if thoſe ouer-take my frailtie, yet keepe mee that preſumptuous ſinns preuaile not ouer mee. Beginnings are with more eaſe and ſafety declined, when wee are free; then proceedings when wee haue begun.

It is fitter for youth to learne then teach, and for age to teach then learne; and yet fitter for an olde man to learne then bee ignorant; I know I ſhall neuer know ſo much, that I cannot learne more; and I hope I ſhall neuer liue ſo long, as till I bee too olde to learne.

I neuer loued thoſe Salamanders, that ar • neuer well, but when they are in the fire of contention; I will rather ſuffer a thouſand wrongs, then offer one; I will ſuffer an hundreth, rather then returne one; I will ſuffer many, ere I will complaine of one • and endeuour to right it by contending; I haue euer found, that to ſtriue with my ſuperiour is furious, with • y equall doubtfull, with my inferiour, ſordid & baſe, with any, full of vnquietnes.

The praiſe of a good ſpeech ſtādeth in words & matter: Matter which is as a faire and well featur'd body; Elegance of words, which is as a neat and well faſhioned garment; Good matter ſlubbred vp in rude & careleſſe wordes, is made loathſome to the hearer, as a good body miſhapen with vnhandſome clothes: Elegance without ſoundnes, is no better then a nice vanitie: Although therefore the moſt hearers are like Bees, that goe all to the flowers; neuer regarding the good hearbes that are of as wholſome vſe, as the other of faire ſhew; yet let my ſpeech ſtriue to bee profitable; plauſible as it happens • Better the coate bee miſhapen, then the body.

I ſee, that as black and white colours to ye eyes, ſo is the Vice and Vertue of others to the iudgment of men: Vice gathers the beames of the ſight in one, that the eye may ſee it, and be intent vpon it. Vertue ſcatters them abroad, and therefore hardly admits of a perfect apprehenſion: whence it comes to paſſe, that as iudgement is according to ſence, we doo ſo ſoone eſpie, and ſo earneſtly cenſure a man for one vice, letting paſſe many laudable qualities vndiſcerned, or at leaſt vnacknowledged; yea, wheras euery man is once a foole, and dooth that perhaps in one fit of his folly, which hee ſhall at leaſure repent of; as Noah in one houres drū kennes, vncouered thoſe ſecrets which were hid ſixe hundred yeeres before; The world, is herevpon readie to call in queſtion all his former integritie, and to exclude him frō the hope of any future amendment. Since God hath giuen me two eyes; the one ſhall bee buſied about the preſent fault that I ſee, with a deteſting commiſeration, the other about the cō mendable qualities of the offender, not without an vnpartiall approbation of them: So ſhall I doo GOD no wrong, in robbing him of the glorie of his gifts, mixed with infirmities, nor yet in the meane time encourage Vice, while I doo diſtinctly reſerue for it a due portion of hatred.

God is aboue man, the brute creatures vnder him, he ſet in the midſt: leaſt he ſhould be proud that he hath infinite creatures vnder him; that one is infinite degrees aboue him; I doo therefore owe awe vnto God, mercy to the inferiour creatures; knowing that they are my fellowes, in reſpect of creation; whereas there is no proportion betwixt me and my Maker.

One ſaide, it is good to mure the mouth to ſpeake well, for good ſpeech is many times drawne into the affection; But I would feare, that ſpeaking well without feeling, were the next way to procure an habituall hypocri • i • : Let my good workes follow good affections, not goe before them, I wil therefore ſpeake as I thinke; but withall, I will labour to thinke well, and then I knowe I cannot but ſpeake well.

When I conſider my ſoule; I could be proude to thinke of how diuine a nature and qualitie it is; but when I caſt downe mine eyes to my body, as the Swanne to her blacke legges; and ſee what loathſome matter iſſues from the mouth, noſthrils, eares, pores, and other paſſages, and how moſt carrion-like of all other creatures it is after death; I am iuſtlie aſhamed, to thinke that ſo excellent a gueſt dwels but in a more cleanelie dunghill.

Euerie worldling is a madd manne: for, beſides, that hee preferres profite and pleaſure to Vertue, the worlde to GOD, earth to Heauen, ti • e to eternitie; hee pampers the bodie, and ſtarues the ſoule: Hee feedes one fowle an hundreth times, that it may feede him but once, and • eekes all Landes and Seas for dainties; not caring whether anie, or what repaſt, hee prouides for his ſoule: Hee cloathes the body with all rich ornaments, that it may bee as faire without, as it is filthy within; whiles his ſoule goes bare and naked; hauing not a ragg of knowledge to couer it: Yea, hee cares not to deſtroy • is ſoule to pleaſe the b • dy, when for the ſaluation of the ſoule, he wil not ſo much as holde the body ſhort of the leaſt pleaſure. What is, if this be not a reaſonable kind of madnes? Let mee enioy my ſoule no longer, then I preferre it to my body; Let mee haue a deformed, leane, crooked, vnhealthfull, neglected bodie; ſo that I may finde my ſoule; ſound, ſtrong, well furniſhed, well diſpoſed both for earth and heauen.

Aſa was ſick but of his feet, farre from the hart, yet becauſe he ſought to the Phiſitians, not to God; hee eſcaped not: Ezekiah was ſicke to die, yet becauſe he truſted to God, not to Phiſitians, he was reſtored Meanes without GOD cannot helpe; GOD without meanes can and often doth: I will vſe good meanes, not to reſt in them.

A mans beſt monument is his vertuous actions, fooliſh is the hope ofimmortality, and future praiſe by the coſt of a ſenceleſ • e ſtone; when the paſſenger ſhall onely ſay, heere lyes a faire ſtone and a filthie carkaſſe: That onely can report thee rich, but for other prayſes, thy ſelfe muſt build thy own monument aliue; and write thy owne Epitaph in honeſt and honorable actions: which are ſo much more noble, then the other, as liuing men are better then dead ſtones: Nay, I knowe not if the other bee not the way to worke a perpetuall ſucceſſion of infamie: Whiles the cenſorious Reader, vpon occaſion thereof, ſhall comment vpō thy bad life; Wheras in this euerie mans heart is a Toombe, and euerie mannes tongue writes an Epitaph vpon the well behaued: Eyther I will procure mee ſuch a Monument to bee remembred by, or elſe it is better to bee inglorious, then infamous.

The baſeſt thinges are euer moſt plentifull; hiſtorie and experience tel vs, that ſome kinde of Mouſe breedeth 120. young ones in one neſt, whereas the Lyon, or Elephant beareth but one at once. I haue euer found, the leaſt wit yeeldeth the moſt words: It is both the ſureſt and wiſeſt way, to ſpeake little, and thinke more.

7 •

An euill man is clay to God, waxe to the Diuell: God may ſtampe him into powder, or temper him a new, but none of his meanes can melt him. Contrariwiſe, a good man is Gods waxe, and Sathan clay, he relents at euery looke of God, but is not ſtirred at any temptation. I had rather bow, then breake to God; but for Sathan, or the world, I had rather be broken in pieces with their violence, then ſuffer my ſelfe to be bowed vnto their obedience.

It is an eaſie matter for a man to be careleſſe of himſelfe, & yet much eaſier to bee enamoured of himſelfe: For if he be a Chriſtian, whiles hee contemnes the worlde perfectly, it is hard for him to reſerue a competent meaſure of loue to himſelfe: If a worldling, it is not poſſible but he muſt ouer-loue himſelfe. I will ſtriue for the meane of both; and ſo hate ye world, that I may care for my ſelfe, and ſo care for my ſelfe, that I bee not in loue with the world.

I will hate popularitie and oſtentation, as euer daungerous, but moſt of all in Gods buſineſſe: which who ſo affect, doo as ill ſpokesmen, who when they are ſent to wooe for GOD, ſpeake for themſelues; I knowe howe daungerous it is to haue GOD my riuall.

Earth affords no ſound contentment: for what is there vnder Heauen not troubleſome, beſides that which is called pleaſure: and that in the end I finde moſt irkſome of all other.

God is euer with me, euer before me; I know hee cannot but ouer-ſee me alwayes, though my eyes bee helde that I ſee him not; yea, hee is ſtill within mee, though I feele him not: Neither is there anie moment, that I can liue without God; Why doo I not therefore alwayes liue with him? Why do I not account all ho • res loſt, wherin I enioy him not?

There is no man ſo happy as the Chriſtian; When hee lookes vp into Heauen, hee thinkes, That is my home, the God that made it, and owes it, is my Father; The Angels more glorious in nature then my ſelfe are my attendants; mine enemies are my vaſſals: Yea, thoſe things, which are the terribleſt of all to the wicked, are moſt pleaſant to him: When hee heares God thunder aboue his head, hee thinkes this is the voice of my Father; whē hee remembers the Tribunall of t • e laſt iudgement, he thinkes it is my Sauiour that ſits in it; when death, he eſteemes it but as the Angell ſet before Paradiſe; which with one blowe admits him to eternall ioy; and which is moſt of all, nothing in earth or Hel can make him miſerable: There is nothing in the world woorth enuying but a Chriſtian.

As manne is a little world; ſo euery Chriſtian is a little Church within himſelfe. As the Church therefore is ſometimes in the wane through perſecution, other times in her full glorie and brightneſſe: So let me expect my ſelf ſomtimes drouping vnder Tentations, and ſadlie hanging downe the head, for the want of the feeling of GODS preſence; at other times carried with the full ſayle of a reſolute aſſurance to Heauen: Knowing that as it is a Church at the weakeſt ſtay, ſo ſhall I in my greateſt deiection hold the child of God.

Tentations on the right hand, are more perilous then thoſe on the left; and deſtroy a thouſand to the others tenne; As the Sunne more vſually cauſeth the Trauailer to caſt his cloak, then the wind: For thoſe on the left hand miſcarie men but two wayes, to diſtruſt, and deniall of God; more rare ſinnes: but the other, to all the reſt, wherewith mens lyues are ſo commonly defiled: The ſpirit of Chriſtians is like the Engliſh Iet, whereof we reade, that is fired with water, quenched with oy • e. And theſe two, proſperity and aduerſity, are like heat and colde; the one gathers the powers of the ſoule together, and makes them abler to reſiſt by vniting them, the other diffuſes them, and by ſuch ſeparation makes them eaſier to conquer: I hold it therefore as praiſe worthy with God, for a man to contemne a profered honour, or pleaſure for conſcience ſake, as on the rack not to denie his profeſſion: When theſe are offred, I will not nibble at the bayte, that I bee not taken with the hooke.

GOD is Lord of my body alſo, and therefore challengeth as well reuerent geſture, as inward deuotion: I will euer in my prayers, either ſtand as a Seruaunt before my Maiſter, or kneele as a Subi • ct to my Prince.

I haue not beene in others breaſts; but for my owne part, I neuer taſted of ought, that might deſerue the name of pleaſure; And if I could, yet a thouſand pleaſures cannot counteruaile one torment, becauſe the one may be exquiſite, the other not without compoſition; and if not one torment, much leſſe a thouſand; and if not for a moment, much leſſe for eternitie; and if not the torment of a part, much leſſe of the whole; for if the paine but of a tooth bee ſo into lerable, what ſhal the racking of the whole body bee; and if of the body, what ſhall that be, which is primarilie of the ſoule. If there bee pleaſures that I heare not of, I will be wary o • buying them ſo ouer-deere.

As hypocriſie is a cō mon counterfet of all vertues, ſo there is no ſpeciall vertue, which is not to the very life of it ſeemingly reſembled by ſome ſpeciall vice: So, deuotion is counterfaited by ſuperſtition, good thriſt by niggardlineſſe, charity with vaine-glorious pride: For as charitie is bounteous to the poore, ſo is vaine-glory to the wealthy; as charity ſuſtaines al for truth, ſo pride for a vain praiſe; both of them make a man curteous & affable: So the ſubſtance of euerie vertue is in the heart; which ſince it hath not a window made into it by the Creator of it; but is re • erued vnder lock and key for his owne view: I will iudge onely by appearance: I had rather wrong my ſelfe by credulity, then others by vniuſt cenſures & ſuſpitions.

Euerie man hath a kingdome within himſelfe: Reaſon as the Princeſſe dwels in the higheſt & inwardeſt roome: The ſences are the Gard and attendants on the Court; without whoſe ayde nothing is admitted into the Preſence: The ſupreame faculties as will, memorie &c. ar • the Peeres: The outward parts and inward affections are the Commons: Violent Paſſions are as Rebels to diſturb the cōmon Peace. I would not bee a Stoick to haue no Paſſions; for that were to ouerthrow this inward gouernmēt, God hath erected in me; but a Chriſtian, to order thoſe I haue: and for that I ſee that as in commotions, one mutinous perſon drawes on more, ſo in paſſions, that one m • kes way for the extremitic of another (as exceſſe of loue cauſes exceſſe of grie • e, vpon the loſſe of what we loued): I will doo as wiſe Princes vſe, to thoſe they miſdoubt for faction, ſo holde them downe, and keepe them bare, that their very impotencie & remiſneſſe • hall affoorde me ſecurity.

I looke vpō the things of this life, as an owner, as a ſtranger: As an owner in their right, as a ſtranger in their vſe. I ſee that owning is but a cō ceit beſides vſing: I can vſe (as I lawful • y may) other mens commodities as my owne; walke in their woods, looke on their faire houſes, with as much pleaſure as my owne. Yet againe, I will vſe my owne, as if it were anothers, knowing that though I hold them by right, yet it is onely by Tenure at will.

There is none like to Luthers three Maiſt • rs. Prayer, Tentation, Medita • ion: Tentation ſtirres vp holy meditation, meditatiō prepares to prayer, & prayer makes profit of • entation; and fetcheth all diuine knowledge from Heauen: O • others, I may learne the Theorie of Diuinitie, of • heſe onely, the practiſe. Other Maiſters teach me by rote, to ſpeake Parotlike of heauenly things, theſe alone with feeling and vnderſtanding.

Expectation is the greateſt enemie both of doing well, and good acceptance of what is done I hold it the part of a wiſe man, to endeuor rather t • at Fame may follow him then goe before him.

I ſee a number which with Shimei, whiles they ſeek their ſeruant, which is riches; looſe theyr ſoules: No worldly thing ſhall draw mee without the gates, within which, God hath confined mee.

It is an hard thing for a man to find wearineſſe in pleaſure, while it • a • teth, or contentmen • in paine while hee is vnder it: after both (indeed) it is eaſie: y • t both of theſe muſt bee found in both; or elſe we ſhall be drunken with pleaſures, and ouerwhelmed with ſorrow: As thoſe therefore which ſhould eate ſome diſh ouer deliciouſly ſweete, allay it with tart ſauce, that they may not be cloyed; and thoſe that are to receiue bitter pils, yt they may not be anoyed with their vnpleaſing • aſt, role them in Sugar; ſo in all pleaſures it is beſt to labour, not how to make them moſt delightful, but how to moderate them frō exceſſe; and in a • l ſorrowes ſo to ſett • e our hearts in true grounds of comfort, that wee may not care ſo much for being bemoned of others, as how to bee moſt contented in ourſelues.

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In wayes, we ſee Trauailers chooſe not the faireſt and greeneſt, if it bee either croſſe or contrary, but the neereſt, though mirie & vneuen: ſo in opinions, let mee follow not ye plauſibleſt, but the trueſt, though more perplexed.

Chriſtian ſocietie is like a bundle of ſtickes layde together, whereof one kind • es another: Solitary men haue feweſt prouocations to euil, but againe feweſt incitations to good: ſo much as doing good is better then not doing euill, will I account chriſtian good fellowſhip better then an Eremitiſh & mel • ncholike ſolitarines.

I had rather confeſſe my ignorance, thē falſly profeſſe knowledge: It is no ſhame not to knowe all things; but it is a iuſt ſhame to ouer-reach in any thing.

Suddaine extremity is anotable triall of faith, or any other diſpoſition of the ſoule: for as in a ſuddaine feare, the blood gathers to the heart, for garding of that part which is principal; ſo the powers of the ſoule cō bine thēſelues in an hard exigent, that they may be eaſily iudged of: The faithfull (more ſuddainly then any caſualty) can lift vp his heart to his ſtay in Heauen: Whereas the worldling ſtandes amazed, and diſtraught with the euill, becauſe he hath no refuge to fly vnto, for not beeing acquainted with God in his peace, how ſhould he but haue him to ſeeke in his extremitie. When therefore ſome ſuddain ſtitch girds me in the ſide, like to be the meſſenger of death, or whē the ſword of my enemy in an vnexpected aſſault threatēs my body, I will ſeriouſly note how I am affected • ſo the ſuddaineſt euill, as it ſhall not come vnlookt for, ſhall not goe away vnthought of: If I finde my ſelfe courageous, and heauenly minded, I will reioyce in the truth of Gods graces in me, knowing that one dram of tryed faith, is woorth a whole pound of ſpeculatiue: and that which once ſtoode by me, will neuer faile me: If deiected, and hartleſſe, heerein I wil acknowledge cauſe of humiliation, and with all care and earneſtneſſe ſeeke to ſtore my ſelfe againſt the dangers following.

The rules of ciuill policie, may wel be applied to the minde: as therefore for a Prince, that he may haue good ſucceſſe againſt either rebels or forraine enemies, it is a ſure axiome, Diuide and rule: but when hee is once ſeated in the throne ouer loyall Subiects, Vnite and rule: So in the regiment of the ſoule, there muſt bee variance' ſet in the iudgement, & the conſcience, and affections, that that what is amiſſe may bee ſubdued; but when all parts brought to order, it is the only courſe to maintaine their peace; that all ſeeking to eſtabliſh and helpe each other, the whole may proſper. Alwayes to be at warre, is deſperate; alwayes at peace, ſecure, and ouer Epicure-like. I doo account a ſecure peace, a iuſt occaſion of this ciuill diſſenſion, in my ſelfe, and a true Chriſtian peace, the end of all my ſecret warres; which when I haue atchieued, I ſhall raigne with comfort, and neuer will bee quiet, till I haue atchieued it.

I brought ſinne enough with me into the world, to repent of all my life, though I ſhould neuer actually ſinne; and ſinne enough actuallie euery day to ſorrow for, though I had brought none with mee into the world: but laying both together, my time is rather too ſhort for my repentance: It were madnes in mee to ſpend my ſhort life in iollity & pleaſures, wherof I haue ſo ſmall occaſion, and neglect the oportunitie of my ſo iuſt ſorrowe: eſpecially ſince before I came into the world, I ſinned; after I am gone out of the world, the contagion of my ſinne paſt, ſhall adde to the guilt of it; yet in both theſe ſtates I am vncapable of repentance; I will doo that while I may, which when I haue neglected, is vnrecouerable.

Ambition is torment enough for an enemie, for it affordes as much diſcontentment in inioying, • as in want, making men like poyſoned Rats, which when they haue taſted of their bane, cannot reſt till they drinke, and then can much leſſe reſt, till their death: It is better for mee to liue in the wiſe-mens ſtocks in a contented want, then in a fooles Paradiſe to vexe my ſelfe with wil • full vnquietnes.

It is not poſſible but a conceited man muſt be a foole: for that ouerweening opinion, hee hath of himſelfe, excludes all oportunity of purchaſing knowledge. Let a veſſell be once full of neuer ſo baſe liquor, it will not giue roome to the coſtlieſt; but ſpilles beſide what ſo euer is infuſed: the proude man, though hee be empty of good ſubſtance, yet he is full of conceite: Many men had proued wiſe, if they had not ſo thought themſelues. I am emptie enough to receiue knowledge enough: Let mee thinke my ſelfe but ſo bare as I am, & more I neede not. O Lord, doo thou teach me how little, howe nothing I haue: and giue mee no more thē I know I want.

Euery man hath his turne of ſorrow; whereby, ſome more, ſome leſſe, all men are in their times miſerable, I neuer yet could meet with the man that complayned not of ſomewhat. Before ſorrow come, I will prepare for it, when it is come, I will welcome it; when it goes, I will take but halfe a farewell of it, as ſtill expecting his returne.

There be three things that follow an iniurie, ſo far as it concerneth our ſelues (for as the offence toucheth GOD, it is aboue our reach:) reuenge, cenſure, ſatisfaction; Which muſt bee remitted of the merciful man; Yet not all at all times: But reuenge alwayes, leauing it to him that can, and will doo it; cenſure oft times; ſatiſfaction ſometimes; Hee that deceiues mee oft, though I muſt forgiue him, yet charity bindes mee not, not to cenſure him for vntruſtie: and he that hath endammaged me much, cannot plead breach of charity in my ſeeking his reſtitution: I will ſo remit wrongs, as I may not encourage others to offer them: and ſo retayne them, as I may not induce God to retayne mine to him.

Garments that haue once one rent in them, are ſubiect to bee torne on euery nayle, and euery brere; and glaſſes that are once crackt, are ſoon broken: ſuch is a mans good name • once tainted with iuſt reproch: Next to the approbation of God, and the teſtimonie of my owne conſcience, I will ſeeke for a good reputation with men • not by cloſe carriage concealing faultes, that they may not bee knowne to my ſhame, but auoyding all vices, that I may not deſerue it: the efficacie of the agent is in the patient wel • diſpoſed; It is hard for mee euer to doe good, vnleſſe I be reputed good.

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Many vegetable, and many brute creatures exceede man in length of age; which hath opened the mouthes of heathen Philoſophers to accuſe nature, as a ſtep-mother to man: who hath giuen him ye leaſt time to liue, that only could make vſe of his time in getting knowledge: But heerein religion doth moſt magnifie God in his wiſdom and iuſtice, teaching vs, that other creatures liue long, and periſh to nothing; only man recompēces the ſhortnes of his life, with eternity after it; that the ſooner he dies wel, the ſooner he coms to ye Perfectiō of knowledge: which he might in vaine ſeeke below; the ſooner he dies ill, the leſſe hurt hee doth with his knowledge: There is great reaſon then, why man ſhould liue long; greater, why hee ſhould die early: I will neu • r blame God for making me too ſoone happy, for changing my ignorance for knowledge, my corruption for immortality, my infirmities for perfection • Come Lord leſus, come quickly.

The ſecond booke OF MEDITATIONS and Vowes,

Diuine and Morrall.

AT LONDON Printed by Humfrey Lownes, for Iohn Porter.

1605.

TO THE RIGHT vertuous and Worſhipfull Lady, the Lady Drury, all encreaſe of Grace.

MAdame, I knowe your Chriſtian ingenu • ti • ſuch, that you will not grudge others the communication of this your priu • t right: which ye • I durſt not haue preſumed to aduenture, if I feared that either the benefit of it would be leſſe, or the acceptation. Now it ſhall be no leſſe yours, onely it ſhall be more knowne to be yours. Vouchſaſe therefore to take part with your worthy huſband, of theſe my ſimple Meditations. And if your long and gracious experience, haue written you a larger volume of wholſome lawes, and better informed you by precepts fetcht from your owne • eeling, then I can hope for, by my b • re ſpeculation, yet where theſe my not vnlikely rules ſhall accord with yours, let your redoubled aſſent allow thē, and they cōfirme it. I made them not for the eye, • ut for the heart; neither doo I cō mend thē to your reading, but your practiſe: wherein alſo it ſhall not be enough, that you are a meere and ordinary agent, but that you be a patterne propounded vnto others imitation: ſo ſhall your vertuous and holy progreſſe, beſides your owne peace and happineſſe, be my crowne, and reioycing in the day of our common appearance. Halſted. Dec. 4.

Your L. humbly deuoted, Ioſ. Hall.

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I finde that all worldly things require a long labour in getting, and af • ord a ſhort pleaſure in enioying them. I wil not care much for what I haue, nothing for what I haue not.

I ſee naturall bodies for • ake their owne place and condition, for the pre • eruation of ye whole, but of all other creatures, man, and of all other men, Chriſtians, haue the leaſt intereſt in themſelues; I will liue as giuen to others, lent only to my ſelfe.

That which is ſaid of the Elephant, that being guilty to his deformity, he cannot abide to look on his owne face in the water, but ſeeks • or troubled and muddy channels, we ſee well moralized in men of euill conſcience, who know their ſoules are ſo filthy, that they dare not ſo much as view them; but ſhift off all checkes of their former iniquity, wit • vaine excuſes of good • ellowſhip: Whence it is, that euery • inal reprehenſion ſo galles them, becauſe it calles the eyes of the ſoule home to it ſelfe, & makes them ſee a glance of what they would not: So haue I ſeene a fooliſh and timerous patient, which knowing his wound very deep, would not endure the Chirurgian • o ſearch it; Wheron what can enſue, but a feſtering of the part, and a daunger of the whole body • ſo I haue ſeene manie prodigall waſters runne ſo farre in bookes, that they cannot abide to heare of a reckoning. It hath beene an olde and true Prouerbe, Oft and euen reckoninges make long friends. I will oft ſumme vp my eſtate with GOD, that I may knowe what I haue to expect, and aunſwere for: Neither ſhall my ſcore runne on ſo long with GOD, that I ſhall not knowe my debts, or feare an Audit, or deſpaire of payment.

I account this bodie nothing but a cloſe priſon to my ſoule, and the earth a larger priſon to my body. I may not breake priſon, till I bee looſed by death, but I will leaue it not vnwillingly when I am looſed.

The common feares of the world are cauſeleſſe, and ill placed; no man feares to doo ill, euery man to ſuffer ill: wherein if we conſider it well, wee ſhall finde that we feare our beſt frends; for my part, I haue learned more of God and of my ſelfe in one weekes extremity, then all my whole lyues proſperity had taught mee before: And in reaſon and common experience, proſperity vſually makes vs forget our death; aduerſity on the other ſide makes vs neglect our life: Now if we meaſure both of theſe by their effects, forgetfulnes of death makes vs ſecure, neglect of this life makes vs carefull of a better; ſo much therefore as neglect of life is better then forgetfulneſſe of death; and watchfulnes better then ſecuritie, ſo much more beneficiall will I eſteeme aduerſitie then proſperity.

Euen grieſe it ſelfe is pleaſant to the remembrance, when it is once paſt, as ioy is, whiles it is preſent. I will not therefore in my conceit make any ſo great difference betwixt ioy and grieſe; ſith grieſe paſt is ioyfull, and long expectation of ioy is grieuous.

Euery ſicknes is a little death, I will bee content to die oft, that I may die once Well.

Ofte times thoſe things which haue been ſweete in opinion, haue prooued bitter in experience; I will therefore euer ſuſpende my reſolute iudgement, vnti • l the tryall and euent, in the meane while I will feare the worſt, & hope the beſt.

In all diuine and morrall good thinges, I would faine keepe that I haue, and get that I want; I doo not more loath all other couetouſnes, then I affect this: in all theſe thinges alone I profeſſe neuer to haue enough: If I may encreaſe them, therfore either by labouring, or begging, or vſurie, I ſhall leaue no meanes vnattempted.

Some children are of that nature, that they are neuer well, but while the rod is ouer them: ſuch am I to God: let him beate me, ſo hee amend me; let him take all away from me, ſo he giue me himſelfe.

There muſt not bee one vniforme proceeding with all men in reprehenſion: but that muſt varie according to the diſpoſition of the reprooued: I haue ſeene ſome men as thornes, which eaſily touched, hurt not; but if hard and vnwarily, fetch blood of the hand • others, as nettles, which if they bee nicely handled, ſting and pricke, but if hard and roughly preſſed, are pulled vp without harme: Before I take any man in hand, I will knowe whether hee be a thorne or a nettle.

I wil account no ſinne little, ſince there is not the leaſt, but works out the death of the ſoule; It is all one, whether I bee drowned in the ebbe • ſhore, or in the midſt of the deepe Sea.

It is a baſe thing to get goods to keep them: I ſee that GOD which onely is infinitely rich, holdeth nothing in his owne hands, but giues all to his creatures. But if we will needes lay vp; were ſhould wee rather repoſe it, then in Chriſts treaſurie: The poore mans hand is the treaſurie of Chriſt: All my ſuper • luitie ſhal be there hoorded vp, where I knowe it ſhall bee ſafely kept, and ſurely returned me.

The Schoole of God and Nature require two cōtrary manners of proceeding: In the Schoole of Nature, we muſt conceiue, and then beleeue • In the Schoole of God, wee muſt firſt beleeue, and then wee ſhall conceiue: He that beleeues no more then hee conceiues, can neuer bee a Chriſtian; nor hee a Philoſopher that aſſents without reaſon. In Natures Schoole wee are taught to bolt out the truth by Logicall diſcourſe: God cannot endure a Logitian in his Schoole; hee is the beſt Scholler that reaſons leaſt, and aſſents moſt: In diuine things, what I may, I wil conceiue, the reſt I wil beleeue and admire. Not a curious head, but a credulous & plaine heart is accepted with God.

No worldly pleaſure hath any abſolute delight in it, but as a Bee, hauing honey in the mouth, hath a ſting in the tayle; Why am I ſo fooliſh to reſt my heart vpon any of them; and not rather labour to aſpire to that one abſo • lute good, in whom is nothing • auouring of griefe, nothing wanting to perfect happines.

A ſharpe reproofe I account better then a ſmooth deceit; therefore when my friend checks me, I will reſpect it with thankfulneſſe; when others flatter mee, I will ſuſpect it, and reſt in my owne cenſure of my ſelfe, who ſhould bee more priuie, a • d leſſe partiall to my owne deſeruings.

Extremitie diſtinguiſheth friends: worldlie pl • a • ures like Phiſitians, giues vs ouer when once wee lie a dying, and yet the death-bed had moſt need of comforts: Chriſt Ieſus ſtandes by his in the pangues of death; and after death, at the barre of iudgement, not leauing them either in their bed, or graue: I will vſe them therefore to my beſt aduantage, not truſt them. But for thee (O my Lord) which in mercy and truth canſt not faile mee, whom I haue found euer faithfull and preſent in all extremities; Kill me, yet will I truſt in thee.

Wee haue heard of ſo manie thouſand generations paſſed, and wee haue ſeene ſo many hundreths die within our knowledge, that I wōder any man can make account to liue one day. I will die daily, it is not done before the • ime, which may bee done at all times.

Deſire oft-times makes vs vnthankfull; for who hopes for that, hee hath not, vſually forgets that which he hath. I will not ſuffer my heart to roue after high or impoſſible hopes, leaſt I ſhould in the meane time contemne preſent benefits.

In hoping well, in being ill, & fearing worſe, the life of man is wholly conſumed. When I am ill, I will liue in hope of better, when well, in feare of worſe, neither will I at any time hope without feare, leaſt I ſhould deceiue my ſelfe with too much confidence, wherein euill ſhal be ſo much more vnwelcome & intollerable, becauſe I looked for good; nor againe, feare without hope, leaſt I ſhould be ouer-much deiected; nor doo either of them without true contentation.

What is man to the whole earth? what is earth to the Heauen? What is Heauen to his Maker? I will admire nothing in it ſelfe, but all things in God, and God in all things.

There be three vſuall cauſes of ingratitude, vpon a benefit receiued, Enuie, Pride, Couetouſneſſe: Enuie looking more at others benefits then our owne: Pride looking more at our ſelues, then the benefit; Couetouſneſſe looking more at what we would haue, then what wee haue. In good turnes I will neither reſpect the giuer, nor my ſelfe, nor the gift, nor others; but onely the intent and good will from whence it proceeded; ſo ſhall requite others great pleaſures with equall goodwill, and accept of ſmall fauors with great thankfulnes.

VVhereas the cuſtome of the world, is to hate thinges preſent, to deſire future, and magnifi • what is paſt • I will contrarilie eſteeme that which is preſent, beſt: for both, what is paſt, was once preſent, & what is future, will bee preſent; future thinges next, becauſe they are preſent in hope; what is paſt, leaſt of all, becauſe it cannot be preſent, yet ſomewhat, becauſe it was.

We pitie the folly of the Larke, which while in playeth with the feather, and ſtoopeth to the glaſſe, is caught in the Fowlers net; & yet cannot ſee our ſelues a-like made fooles by Sathan, who deluding vs by the vaine feathers, and glaſſes of the world, ſuddainly enwrappeth vs in his ſnares; wee ſee not the nets indeede, it is too much that we ſhall feele them, and that they are not ſo eaſily eſcaped after, as before auoyded; O Lord keep thou mine eyes from beholding vanity, and though mine eyes ſee it, let not my heart ſtoope to it; but loath it a farre off; And if I ſtoope at any time, & bee taken, Set thou my ſoule at liberty, that I may ſay, My ſoule is eſcaped euen as a birde out of the ſnare of the Fowler; the ſnare is broken, and I am de • iuered.

In ſuffering eui • l, to looke to ſecondarie cauſes, without reſpect to the higheſt, maketh impatience; for ſo we bite at the ſtone, and neglect him that threw it. If we take a blowe at our equall, we returne it with vſurie, if of a Prince, we repine not: What matter is it, if God kill mee, whether hee doo it by an Ague, or by the hand of a Tyrant • Againe, in expectation of good, to looke to the firſt cauſe, without care of the ſecond, argues idleneſſe, and cauſeth want: As wee cannot helpe our ſelues without God; ſo God will not ordinarily helpe vs without our ſelues; In both, I wil look vp to God, without repining at the meanes in one, or truſting them in the other.

If my money were another mans, I could but keepe it; onely the expending ſhowes it my own: It is greater glory, comfort, and gaine, to lay it out well, then to keepe it ſafely: God hath made me not his Treaſurer, but his Steward.

Augustines friend Nebridius, not vniuſtly hated a ſhort anſwere to a weighty & difficult queſtion: becauſe the diſquiſition of great truthes requires time, and the determining is perilous: I will as much hate a tedious and farre-fetched anſwer to a ſhort and eaſie queſtion: For as that other wrongs the truth, ſo this the hearer.

Performance is a binder; I will requeſt no more fauor of any man, then I muſt needs: I will rather chooſe to make an honeſt ſhift, thē ouermuch enthrall my ſelfe by being beholden.

The world is a ſtage; Euery man an actor; and playes his part heere either in a Comedie or Tragedy; The good man is a Comedian, which howe euer hee begins, endes merily: but the wicked man acts a Tragedie, and therefore euer ends in horror. Thou ſeeſt a wicked man vant himſelfe on this ſtage, ſtay till the laſt act, and looke to his end, as Da • id did, and ſee whether that bee peace: Thou wouldſt make ſtraunge Tragedies, if thou wouldſt haue but one acte: who ſees an Oxe grazing in a fat and rank paſture, and thinkes not that hee is neere to the ſlaughter? whereas the leane beaſt that toyles vnder the yoake, is farre enough from the Shambles. The beſt wicked man cannot be ſo enuied in his firſt ſhowes, as hee is pitiable in ye cōcluſion.

Of all obiects of Beneficence, I would chuſe either an olde man, or a childe; becauſe theſe are moſt out of hope to requite: The one forgets a good turne, the other liues not to repay it.

That which Pythagoras ſaid of Philoſophers, is more true of Chriſtians: for Chriſtianitie is nothing but a diuine & better Philoſophy: Three ſorts of men come to the Market, buyers, ſellers, lookers on: The two firſt are both buſie, and carefully diſtracted about their Market; onely the third liue happily, vſing the world as if they vſed it not.

There be three things which of all other I will neuer ſtriue for: the wall, the way, the beſt ſeate • If I deſerue well, a lowe place cannot diſparage me ſo much, as I ſhall grace it; if not, the height of my place ſhall add to my ſ • ame: whiles euery man ſhall condemne me of pride matched with vnworthines.

I ſee there is not ſo much difference betwixt a man and a beaſt, as betwixt a Chriſtian and a naturall man: For wheras man liues but one life of reaſon, aboue the beaſt: A Chriſtian liues foure lyues aboue a natural man: The life of inchoate regeneration by grace: The perfect life of imputed righteouſnes: the life of glory begun in the ſeperation of the ſoule; the life of perfect glory in the ſociety of the body, with the ſoule in full happineſſe: The woo • ſt whereof is better by many degrees, then t • e beſt life of a naturall man: For whereas the dignitie of the life is meaſured by the cauſe of it; in which regarde the life of the plant is baſeſt, becauſe it is but frō the iuice ariſing from the roote, adminiſtred by the earth: the life of the bruit creature better then it, becauſe it is ſenſitiue; of man better then it, becauſe reaſonable; and the cauſe of this life, is the ſpirit of GOD; ſo farre as the ſpirit of GOD is aboue reaſon, ſo farre doth a Chriſtian exceed a mere naturaliſt. I thanke God much that he hath made mee a man; but more that hee hath made mee a Chriſtian; without which, I know not whether it had beene better for mee, to haue beene a beaſt, or not to haue beene.

Great mens fauours, friendes promiſes, and dead mens ſ • ooes I will eſteeme, but not truſ • to.

It is a fearefull thing to ſinne, more fearefull to delight in ſinne, yet worſe to defend it, but worſe thē worſt, to boaſt of it: If therefore I cannot auoyd ſinne, becauſe I am a man; yet I will auoyde the delight, defence, and boaſting of ſin, becauſe I am a Chriſtian.

Thoſe thinges which are moſt eagerly deſired, are moſt hardly both gotten, and kept: God commonly croſſing our deſires, in what wee are ouer feruent. I will therefore account all thinges as too good to haue, ſo nothing too deere to looſe.

It is beſt to bee curteous to all, entire with few • ſo may we (perhaps) haue leſſe cauſe of ioy, I am ſure, leſſe occaſion of ſorrow.

Secrecies as they are a burden to the mind ere they bee vttered, ſo are they no leſſe charge to the receiuer, when they are vttred: I will not long after more inward ſecrets, leaſt I ſhould procure doubt to my ſelfe, and iealous feare to the diſcloſer: But as my mouth ſhall bee ſhut with fidelity, not to blab them, ſo my eare ſhall not be too open to receiue them.

As good Phyſitians by one receit make way for another, ſo is it the ſafeſt courſe in practiſe: I will reueale a great ſecret to none, but whom I haue found faithfull in leſſe.

I will enjoy all things in GOD, and GOD in all things, nothing in it ſelfe: So ſhall my ioyes neither chaunge nor periſh; for howe euer the thinges themſelues may alter, or fade, yet he in whom they are mine, is euer like himſelfe, conſtant, and euerlaſting.

If I would prouoke my ſelfe to contentation, I will caſt downe my eyes to my inferiours, and there ſee better men in worſe condition: If to humility, I will caſt them vp to my betters, and ſo much more de • ect my ſelfe to them, by how much more I ſee them, thought worthie to bee reſpected of others, and deſerue better in themſelues.

True vertue reſts in the conſcience of it ſelf, either for reward, or cenſur • . If therefore I know my ſelfe vpright, falſe rumours ſhall not daunt me; If not anſwerable to the good report of my fauorers, I will my ſelfe finde the firſt fault, that I may preuent the ſhame of others.

I will account vertue the beſt riches, knowledge the next, riches the worſt; and therefore will labour to bee vertuous and learned without condition; as for riches, if they fall in my way, I refuſe them not; but if not, I deſire them not.

An honeſt word I account better then a careleſſe oath, I will ſay nothing but what I dare ſweare, & will performe, it is a ſhame for a Chriſtian to abide his tongue a falſe Seruant, or his minde a looſe Miſtreſſe.

There is a iuſt and eaſie difference to bee put betwixt a friend, and an enemie; betwixt a familiar and a friend; and much good vſe to bee made of all; But of all with diſcretion. I will diſcloſe my ſelfe no whi • to my enemie, ſomewhat to my friend, wholly to no man, leaſt I ſhould bee more others then my owne: Friendſhip is brittle ſtuffe, how know I whether hee that now loues mee, may not hate me hereafter?

No man but is an eaſie Iudge of his owne matters; and lookers on oftentimes ſee the more. I will therefore ſubmit my ſelfe to others, in what I am reproued, but in what I am prayſed, onely to my ſelfe.

I will not be ſo merry as to forget God, nor ſo ſorrowfull to forget my ſelfe.

As nothing makes ſo ſtrong and mortall hoſtility, as diſcord in religions, ſo nothing in the world vnites mens harts ſo firmely, as the bond of faith: For whereas there are three grounds of friendſhip, vertue, pleaſure, profit, and by all confeſſions, that is the ſureſt which is vpon vertue, it muſt needs follow, that what is grounded on the beſt, & moſt heauenly vertue, muſt be the faſteſt • which as it vnites man to God ſo inſeparably, that no tentations, no torments, not all the gates of H • ll can ſeuer him; ſo it vnites one Chriſtian ſoule to another ſo firmely, that no outward occurrences, • o imperfections in the party loued, can diſſolue them; If I loue not the childe of GOD for his owne ſake, for his Fathers ſake, more then my friend for my commodity, or my kinſman for blood, I neuer receiued any ſpark of true heauenly loue.

The good duty that is differed vpon a conceite of preſent vnfitnes, at laſt growes irkſome, and there-vpon altogether neglected. I will not ſuffer my heart to entertaine the leaſt thought of loathneſſe towardes the taske of deuotion, wherewith I haue ſtinted my ſelfe: but violently breake through anie motion of vnwillingnes, not without a deepe check to my ſelfe for my backwardnes.

51 Hearing is a ſenſe of great apprehenſion, yet farre more ſubiect to deceit then ſeeing; not in the maner of apprehending, but in ye vncertaintie of the obiect: words are vocal interpreters of the minde, actions reall; and therefore how euer both ſhould ſpeak according to the truth of what is in the heart; yet words do more belie the heart, then actions: I care not what wordes I heare, when I ſee deedes; I am ſure what a man doth, hee thinketh, not ſo alwayes what he ſpeaketh: Though I will not be ſo ſeuere a cenſor, that for ſome fewe euill actes I ſhould condemne a man of falſe-hartednes; yet in common courſe of life, I need not be ſo mopiſh, as not to beleeue rather the language of ye hand, then of the tongue. Hee that ſayes we • l, and doth well, is without exception commendable; but if one of theſe muſt bee ſeuered from the other, I like him well that doth well, and • aith nothing.

That which they ſay of the Pelican, that when the Shepheards in deſire to catch her, lay fire not far from her neſt, which • he finding, and fearing the danger of her yong, ſeekes to blow out with her winges, ſo long till • he burne her ſelfe, and makes her ſelfe a pray in an vnwi • e pittie to her young • I ſee morally verified in experience, of thoſe which indiſcreetly med • ling with the flame of diſcenſion kindled in the Church, rather encreaſe then quench it; rather fire their owne wings then help others. I had rather b • waile the fire a farre off, then ſtirre in the coales of it. I would not grudge my aſhes to it, if thoſe might abate the burning, but ſince I ſee it is daily encreaſed with partaking; I will behold it with ſorrow; and meddle no otherwiſe then by prayers to God, and entreaties to men; ſeeking my own ſafety, and the peace of the Church in the freedome of my thought, & ſilence of my tongue.

That which is ſaid of Lucillaes faction, that anger bred it, pride foſtered it, and couetouſnes confirm'd it, is true of all Schiſmes, though with ſome inuerſion: For the moſt are bred through pride; whiles men vpon an high conceit of themſelues, ſcorne to goe in the common road, and affect ſingularity in opinion; are confirmed through anger, whiles they ſtomake & grudge any contradiction; & are nouriſhed through coue • ouſnes, whiles they ſeek ability to bea • e out their part. In ſom other again Couetouſneſſe obtaines the firſt place, Anger the ſecond, Pride the • aſt: Heerein therefore I haue be • ne alwayes wont to commend and admire the humi • ity of thoſe great & profound wi • s, whom depth of knowledge hath not led to bypaths in iudgement, but wal • ing in the beaten path of the church, haue bent all their forces to the eſtab • iſhment of receiued truthes: accounting it greater glory to confirme an ancient verity, then to deuiſe a new opinion (though neuer ſo probable) vnknowne to their predeceſſours: I will not reiect a truth for m • ere noueltie; olde truths may come newly to light: neither is God tyed to times for the gift of his illumination, but I will ſuſpect a nouell opinion of vntruth; and not entertaine it, vnleſſe it may be deduced from ancient grounds.

The eare and the ey • are the minds rece • uers; but the tongue is onely buſied in expending the treaſure receiued, if therfore the reuenues of the minde bee vttred as faſt or faſter then they are recei • ed, it cannot be but that the minde muſt needes be held bare, and can neuer lay vp for purchaſe. But if the receiuers take in ſtill with no vtterance, the mind may ſoone grow a burden to it ſelfe, and vnprofitable to others. I will not lay vp too much, and vtter nothing, leaſt I be couetous, nor ſpende much, and ſtore vp little, leaſt I be prodigall and poore.

I will ſpeake no ill of others, no good of my ſelfe.

That which is the miſerie of Trauailers, to finde many hoſtes, and few friends, is the eſtate of Chriſtians in their pilgrimage to a better life: Good friendes may not therefore bee eaſily forgone; neither muſt they be vſed as ſutes of apparell, which when wee haue worne thred-bare, we caſt off, and call for new; Nothing but death or villanie ſhall diuorce me from an olde friend: But ſtill I wil follow him ſo farre, as is either poſſible or honeſt: And then I wil leaue him with ſorrow.

True Friendſhip neceſſarily requires Patience, for there is no man in whom I ſhall not miſlike ſomewhat; and who ſhall not as iuſtly miſlike ſomewhat in mee. My friends faults therefore, if little, I will ſwallowe and digeſt; if great, I wil ſmot • er them; how euer, I wil • winke at them to others, but louingly notifie them to himſelfe.

Iniuries hurt 〈◊〉 mor • in the receiuing, then in the remembrance: A ſmall iniurie ſhall goe as it comes, a great iniurie may dine or ſuppe with me; but none at all ſhall lodge with mee; why ſhould I vexe my ſelfe, becauſe another hath vexed me.

It is good dealing with that, ouer which wee haue the moſt power: if my eſtate will not bee framed to my minde, I will labour to frame my minde to my eſtate.

In greateſt companie I wil be alone to my ſelf; in greateſt priuacie, in company with God.

Griefe for things paſt that cannot bee remedied, and care for thinges to come that cannot bee preuented, may eaſilie hurt, can neuer benefit mee; I will therefore commit my ſelfe to God in both, and enioy the preſent.

Let my eſtate bee neuer ſo meane, I will euer keep my ſelfe rather beneath; then either leuel, or aboue it: A man may riſe when hee will with honour, but cannot fall without ſhame.

Nothing doth ſo befoole a man as extreme paſſion; this doth both make thē fooles, which otherwiſe are not; and ſhow them to be fooles that are ſo: Violent paſſions, if I cannot tame thē, that they may yield to my eaſe; I will at leaſt ſmother thē by concealment, that they may not appeare to my ſhame.

The minde of man, though infinite in deſire, yet is finite in capacitie: Since I cannot hope to know all thinges, I will labour firſt to knowe what I needes muſt for their vſe; next, what I beſt may for their conuenience.

Though time be precious to mee (as all irreuocable good things deſerue to be) and of all other thinges I would not be lauiſh of it; yet I will account no time loſt, that is either lent to, or beſtowed vpon my friend.

I will honour good examples, but I will liue by good precepts.

As charity requires forgetfulnes of euil deedes, ſo Patience requires forgetfulnes of euill accidents • I will remember euills paſt to humble me, not to vexe me.

It is both a miſery and a ſhame, for a man to be a Banckrupt in loue; which he may eaſily pay, and bee neuer the more impouiriſhed. I will be in no mans debt for good will; but wil at leaſt returne euery man his owne meaſure; if not with vſurie: It is much better to be a Creditor, then a Debter in anie thing; but eſpecially of this: yet of this, I will ſo be content to bee a debter, that I will alwayes be paying it where I owe it; and yet neuer will haue ſo payd it, that I ſhall not owe it more.

The Spaniſh prouerb is too true; Dead men & abſent find no friends: All mouthes are boldly opened with a conceite of impunity: My • are ſhall bee no graue to burie my friends good name: But as I will bee my preſent friends ſelfe, So I will bee my abſent friends Deputie; to ſay for him what he would, and cannot ſpeake for himſelfe.

The loſſe of my friend as it ſhall moderately grieue mee, ſo it ſhall another way much benefit me in recompence of his want: for it ſhal make mee thinke more often, and ſeriouſly of earth, and of heauen: Of earth, for his body which is repoſed in it: of Heauen for his ſoule, which poſſeſſeth it before mee: of earth to put me in mind of my like frailtie and mortality: of Heauen, to make mee deſire, and after a ſort emulate his happines and glory.

Varietie of obiects is wont to cauſe diſtraction; when againe a little one lay • cloſe to the eye, if but of a peny breadth, wholy takes vp the ſight, which could elſe ſee the whole halfe Heauen at once: I wil haue the eyes of my minde euer foreſtalled, and filled with theſe two obiects, the ſhortnes of my life, eternity after death.

I ſee that hee is more happy, that hath nothing to leeſe, then hee that looſeth that which he hath. I will therefore neither hope for riches, nor feare pouerty.

I care not ſo much in anything for multitude, as for choyce; Bookes & friends I will not haue many: I had rather • eriouſlv conuerſe with a fewe, then wander amongſt many.

The wicked man is a very coward, and is afraide of euery thing of God, becauſe he is his enemie, of Sathan, becauſe hee is his tormenter; of Gods creatures, becauſe they ioyning with their Maker, fight againſt him; of himſelfe, becauſe hee beares about him his owne accuſer, and executioner: The godly man contrarily, is afraid of nothng • not of GOD, becauſe hee knowes him his beſt friend, and therefore will not hurt him; not of Sathan, becauſe he cannot hurt him, not of afflictions, becauſe he knowes they proceed from a louing God, and end his owne good; not of the creatures, ſince the very ſtones of the field are in league with him; not of himſelfe, ſince his conſcience is at peace; A wicked man may bee ſecure, becauſe he knowes not what hee hath to feare, or deſperate, through extremitie of feare; but truely courageous hee cannot be. Faithleſnes cannot chuſe but bee falſe hearted: I will euer by my courage take tryall of my faith: By howe much more I feare, by ſo much leſſe I beleeue.

The godly man liues hardly, and like the Ant toyles heere, during the Sommer of his peace, holding himſelfe ſhort of his pleaſures, as looking to prouide for an Winter • which when it comes, hee is able to weare it out comfortably; whereas the wicked man doth prodigally laſh out all his ioyes in the time of his proſperitie: and like the Graſhopper, ſinging merily all Sommer, is ſtarued in Winter. I will ſo enioy the preſent, that I wil lay vp more for heereafter.

I haue wondred oft, and bluſhed for ſhame, to reade in meere Philoſophers (which had no other Miſtreſſe but Nature) ſuch ſtrange reſolution in the contempt of both fortunes (as they call them); ſuch notable precepts for a conſtant ſetlednes and tranquilitie of minde; and to cōpare it with my owne diſpoſition, and practiſe; whom I haue found too much drouping and deiected vnder ſmall croſſes, and eaſily againe carried away with little proſperitie. To ſee ſuch courage and ſtrength to • ōtemne death in thoſe, which thought they wholy periſhed in death, and to finde ſuch fainthartednes in my ſelfe at the firſt cōceit of death, who yet am throughlie perſwaded of the future happines of my ſoule: I haue that benefit of nature as well as they, beſides infinite more helpe that they wanted • Oh the dulnes & blindnes of vs vnworthy Chriſtians, that ſuffer Heathens by the dimme Candle-light of Nature, to goe further then wee by the cleare Sunne of the Goſpell • that an indiffer • nt man could not tell by our practiſe, whether were the Pagan. Let me neuer for ſhame account my ſelfe a Chriſtian, vnleſſe my Art of Chriſtianitie haue imitated and gone beyond nature ſo farre, that I can finde the beſt heathen as farre belowe me in true reſolution, as the vulgar ſort were belowe them. Elſe, I may ſhame Religion, it can neither honeſt nor helpe me.

If I wou • d bee irreligious & vnconſcionable, I would make no doubt to bee rich, for if a man will defraud, diſſemble, forſweare, bribe, oppreſſe, ſerue the time, make vſe of all men for his owne turne, make no ſcruple of any wicked action for his aduantage: I cannot ſee how he can eſcape wealth and preferment. But for an vpright man to riſe is difficult; whiles his conſcience ſtraightly curbes him in from euery vniuſt action; and will not alow him to aduance him ſelfe by indirect meanes: So riches come ſeldome eaſily to a good man; ſeldome hardly to the conſcienceleſſe. Happie is that man that can bee rich with truth, or poore with cōtentment, I will not enuie the grauell in the vniuſt mans throte. Of riches let me neuer haue more, then an honeſt man can beare away.

God is the God of order not of confuſion: As therefore in naturall thinges hee vſes to proceede from one extreme to another by degrees, through the meane; ſo doth hee in ſpirituall. The Sunne riſes not an once to his higheſt from the darknes of mid-night, but firſt ſends forth ſome feeble glimmering of light in the dawning; thē looks out with weak and wateriſh beames, & ſo by degrees aſcends to the midſt of heauē: So in the ſeaſons of the yeare, we are not one day ſcorched with a Sōmer heat, and on the next, frozen with a ſuddaine extremitie of cold: But Winter comes on ſoftly, firſt by colde dewes, then hoare froſtes, vntill at laſt it deſcende to the hardeſt weather of all: ſuch are GODS ſpirituall pro • eedings • Hee neuer bringes ani • man from the eſtate of ſinne, to the eſtate of glorie, but through the ſtate of grace. And in grace ſeldome when, any man from groſſe wickednes, to any eminencie of perfection: I will be charitably iealous of thoſe men, which from notorious lewdneſſe leape at once into a ſuddaine forwardnes of profeſſion. Holineſſe doth not like • onas gourd grow vp in a night. I like it better to go on ſoft and ſure, then for an haſtie fit to runne my ſelfe out of winde, and after ſtand ſtill and breath me.

It hath beene ſaide of olde, To doo well and heare ill, is princely; which as it is moſt true, by reaſon of the Enuie which followes vpon iuſtice; ſo is the contrarie no leſſe iuſtified by many experiments: To doo ill, and to heare well, is the faſhiō of many great men: To doo ill, becauſe they are borne out with the aſſurance of impunitie. To heare well, becauſe of abundance of Paraſites, which as Rauens to a carkaſſe • • ather about great men. Neither is there any ſo great miſerie in greatneſſe as this, that it conceales men from themſelues; and when they wil needs haue a ſight of their own actions, it ſhowes them a • alfe glaſſe to looke in. Meaneneſſe of ſtate (that I can finde) hath none ſo great inconuenience. I am no whit ſorrie that I am rather ſubiect to contempt, then flatterie.

There is no earthly bleſſi •• ſo precious, as health of body, without which all other worldly good thinges are but troubleſome: Neither is there anie thing more difficult, then to haue a good ſoule in a ſtrong and vigorous body; for it is cōmonly ſeene, that the worſe part drawes away the better: But to haue an healthfull and ſound ſoule, in a weake ſickly body, is no noueltie; whiles the weakneſſe of the body is an helpe to the ſoule: playing the part of a perpetuall monitor, to incite it to good, and check it for euill: I will not bee ouer glad of health, nor ouer fearefull of ſicknes. I will more feare the ſpirituall hurt that may follow vpon health, then the bodily paine that accompanies ſicknes.

There is nothing more troubleſome to a good minde then to doo nothing; for beſides the furtherance of our eſtate, the minde doth both delight, and better it ſelfe with exerciſe. There is but this difference then betwixt labour and idlenes; that labour is a profi • able and pleaſant trouble, idleneſſe a trouble both vnprofitable and comfortl • ſſe. I will bee euer doing ſomething, that either God when he cōmeth, or Sathan when hee tempteth, may finde me buſied. And yet ſince as the olde prouerbe is, Better it is bee idle then effect nothing, I will not more hate dooing nothing, then doing ſomething to no purpoſe. I ſhall doo good but a while; let me ſtriue to do it while I may.

A faithfull man hath three eyes: The firſt of ſenſe, common to him with brute creatures; the ſecond of reaſon, cōmon to all men; the third, of faith proper to his profeſſion: Whereof each looketh beyond other, and none of them medleth with others obiect • : For neither doth the eye of ſenſe reach to intelligible things, and matters of diſcourſe: nor the eye of reaſon to thoſe things which are ſupernatura • l and ſpirituall; neither doth faith looke downe to thinges that may bee ſenſibly ſeene. If thou diſcourſe to a brute beaſt of the depthes of Philoſophie neuer ſo plainly, hee vnderſtands not, becauſe they are beyond the viewe of his eye, which is onely of ſenſe: If to a meere carnal man of di • ine things: He perceiueth not the thinges of God, neither indeede can doo, becauſe they are ſpiritually diſcerned; and therefore no wonder if thoſe things ſeeme vnlikelie, incredible, impoſſible to him, which the faythfull manne hauing a proportionable meanes of apprehenſion, doth as plainely ſee, as his eye dooth anie ſenſible thing. Tell a plaine country • man that the Sun, or ſome higher or leſſer ſtarre, is much bigger then his Cartwheele; or at leaſt ſo manie ſcores bigger thē the whole earth; he laughes thee to ſcorne, as affecting admiration, with a learned vntruth • Yet the Scholler by the eye of reaſon, doth as plainly ſee & acknowledge this truth, as that his hand is bigger then his pen: What a thick miſt; yea, what a palpable & more then Egyptian darkneſſe doth the naturall man liue? What a world is there, that hee doth not ſee at all, and how little doth he ſee in this, which is his proper element; There is no bodily thing but the brute creatures ſee as well as he, & ſome of thē better. As for his eye of reaſon; how dim is it in thoſe things which are beſt fitted to it: What one thing is there in nature, which he doth perfectly know? what hearb, or flower, or worm that hee treads on, is there, whoſe true eſſence hee knoweth? No not ſo much, as what is in his owne boſome; What it is, where it is, or whence it is that giues • eing to himſelfe: But for thoſe things which concerne the beſt world, hee doth not ſo much as cōfuſedly ſee thē, neither knoweth whether they be: He ſees no whit into the great & awfull maieſtie of God; hee diſcernes him not in all his creatures, filling the world with his infinit & glorious preſence; he ſees not his wiſe prouidence ouer • ruling all things, diſpoſing all caſuall euents, ordering all ſinfull actions of men to his owne glory; he comprehends nothing of the beauty, maieſty, power, & mercy of ye Sauiour of the world, ſitting in his humanity at his fathers right hand: Hee ſees not ye vnſpeakable happines of the glorified ſoules of the Saints; hee ſees not the whole heauenly cō mon-wealth of Angels, aſcending & deſcending to the behoofe of Gods childrē; waiting vpō him at all times inuiſibly; not excluded with ye cloſenes of priſons nor deſolatnes of wilderneſſes; and the multitude of euill ſpirits paſſing & ſtāding by him to tempt him vnto euil; but like vnto the fooliſh bird, whē he hath hid his head that he ſees no body, he thinks himſelfe altogether vnſeen: & then counts himſelfe ſolitary, when his eye can meete with no companion. It was not without cauſe that we cal a mere foole, a Naturall; for how euer worldlings haue ſtill thought chriſtians Gods fooles, wee know them the fooles of the world. The deepeſt Phyloſopher yt euer was (ſauing the reuerence of the ſchooles) is but an ignorant ſot to the ſimpleſt Chriſtian: For the weakeſt Chriſtian may by plaine information ſee ſomwhat into the greateſt miſteries of Nature, becauſe he hath the e • e of reaſon common with the beſt but the beſt Philoſopher by all the demōſtration in the world, can conceiue nothing of the miſteries of godlines; becauſe he vtterly • ants the eye of faith. Though my in-ſight into matters of the world bee ſo ſhallow, that my ſimplicitie moueth pity, or maketh ſport vnto others; it ſhal bee contentment & happines, that I ſee further into better matters: That which I ſee not is worthleſſe, and deſerues little better then contempt; that which I ſee is vnſpeakeable, ineſtimable, for comfort, for glory.

83 It is not poſſible for an inferiour to liue at peace, vnleſſe hee haue learn'd to be cōtemned. For the pride of his Superiours, and the malice of his equals & inferiors, ſhal offer him continual • and ineuitable occaſions of vnquietnes. As contentatiō is the mother of inward peace with our ſelues; ſo is humility the mother of peace with others: for if thou be vile in thine owne eyes firſt, it ſhall the leſſe trouble thee to bee accounted vile of others. So that a man of an high hart in a low place, cannot want diſcontentment; wheras a man of a lowly • ſtomak, can ſwallow & digeſt cō tempt without any diſtē per. For wherein can he be the worſe for being contemned, who out of his owne knowledge of his deſerts did moſt of all contemn himſelf • I ſhold bee very improuident, if in this cal • ing I did not look for daily contempt: wherein, we are made a ſpectacle to the world, to Angels, & men: when it comes, I wil either embrace it, or contemne it. Embrace it when it is within my meaſure, whē aboue, contemne it: ſo embrace it, that I may more humble my ſelfvnder it; & ſo contemne it, that I may not giue hart to him that offers it; nor diſgrace him, for whoſe cauſe I am contemned.

14 Chriſt raiſed three dead men to life: One newly departed; another on the Beere, a third ſmelling in the graue; to ſhowe vs that no degree of death is ſo deſperate, that it is paſt helpe. My ſinns are many, & great, yet if they were more, they are farre below the mercy of him that hath remitted them • & the value of his ranſome that hath payde for them: A man hurts himſelfe moſt by preſumption, • ut we cannot do God a greater wrong, then to deſpaire of forg • uenes. It is a do • ble iniurie to God, firſt that we offend his iuſtice by ſinning, then that we wrong his mercy with deſpairing. &c.

85 For a man to bee wearie of the worlde through miſeries that he meets with, and for that cauſe to couet death, is neither difficult, nor cō mendable; but rather argues a baſe weakenes of minde. So it may be a cowardly part to contemne the vtmoſt of all terrible things, in a feare of lingring miſerie: But for a man either liuing happily heere on earth, or reſoluing to liue miſerably, yet to deſire his remoouall to Heauen, doth well become a true Chriſtian courage; and argues a notable mixture of patience & faith: • f patience, for that he can and dare abide to liue ſorrowfully; of faith, for that hee is aſſured of his better Being otherwhere; and therefore prefers the abſent ioyes hee lookes for, to thoſe he feeles in preſent: No ſorrow ſhall make mee wiſh my ſelfe dead, that I may not bee at all: No contentment ſhal hinder me frō wiſhing my ſelfe with Chriſt, that I may be happier.

89 It was not for nothing, that the wiſe Creator of all thinges hath placed gold & • iluer, and all precious minerals vnder our feete to bee trod vpon; and hath hid them low in the bowels of the earth, that they cannot without great labour be either found, or gotten; whereas he hath placed the nobleſt part of his creatiō aboue our heads; and that ſo open to our view, that wee cannot chuſe but euery moment behold them: wherein what did he elſe intend, but to drawe away our minds frō theſe worthleſſe, & yet hidden treaſures, to which hee foreſawe wee would be too much addicted, & to ca • l thē vnto the contemplatiō of thoſe better things, which beſides their beauty, are more ob • iuious to vs; that in thē we might ſee & admire the glory of their Maker, and withall ſeeke our owne. Howe doo thoſe men wrong thēſelues, & miſconſtrue God, who, as if hee had hidden theſe things, becauſe he would haue them ſought, and layd the other open for neglect, bend themſelues wholly to the ſeeking of theſe earthly cōmodities & do no more mind heauē, thē if there were non. If wee could imagine a beaſt to haue reaſo, how could he be more abſurd in his choice? How eaſie is it to obſerue, that ſtill the higher wee goe, the more purity & perfectiō we finde So earth is the very droſſe & dregs of all the elements, water ſomwhat more pure then it, yet alſo more • eculent thē the aire aboue it; the lower aire leſſe pure thē his vppermoſt regions, & yet they as far inferior to the loweſt heauens: which againe are more exceeded by the glorious and empireall ſeat of God, which is the heauen of the iuſt. Yet they (brutiſh men) take vp their reſt, and place their felicity in the loweſt and worſt of all Gods workmanſhip; not regarding that, which with it owne glory can make them happie. Heauen is the proper place of my ſoule, I will ſende it vp thither continually in my thoughts whiles it ſoiournes with mee, before it goe to dwell there for euer.

87 A man neede not to care for more knowledge, then to know him ſelfe; he needes no more pleaſure then to content himſe • fe; no more victory then to ouercome himſelfe, no more riches then to enioy himſelfe. What fooles are they that ſeeke to know all other things, & are ſtrangers in themſelues; that ſeeke altogether to ſatiſfie others humors, with their owne diſpleaſure; that ſeeke to vanquiſh Kingdoms & Countries, when they are not Maiſters of themſelues; that haue no holde of their owne harts, yet ſeeke to bee poſſeſſed of all outward commodi • ies: Goe home to thy ſelfe firſt, vaine hart, & when thou haſt made ſure worke there, in knowing, contenting, ouercomming, enioying thy ſelfe, ſpend all the ſuperfluity of thy time & labor vpō others.

88 It was an excellent rule that fel frō Epicure, whoſe name is odi • us to vs for the father of looſnes. That if a man wold be rich, honorable, aged, hee ſhould not ſtriue ſo much to ad to his welth, reputation, yeares, as to detract from his deſires. For certainly in theſe things, which ſtand moſt vpon conceite, hee hath the moſt that deſireth leaſt. A poore man that hath little, and deſires no more, is in truth richer then the greateſt monarch, that thinkes hee hath not what he ſhould; or what hee might, or that grieues there is no more to haue. It is not neceſſitie but ambition that ſettes mens hearts on the racke. If I haue meate, drinke, apparell, I will learne therewith to bee content. If I had the world full of wealth beſide, I could enioy no more then I vſe; the reſt could pleaſe mee no otherwiſe but by looking on; and why can I not thus ſolace my ſelf, while it is others?

An inconſtant & wauering mind, as it makes a man vnfit for Societie (for that there can be no aſſurance of his words, or purpoſes, neither can we build on them without deceite) ſo, beſides that, it makes a man ridiculous, it hinders him from euer attaining any perfectiō in himſelf • For a roling ſtone gathers no moſſe; and the minde whi • ſt it would be euery thing, proues nothing; oft changes cannot bee without loſſe: yea, it keepes him from enioying that which hee hath attayned, for it keepes him euer in worke: building • pulling downe, ſelling, changing, buying, commaunding, forbidding: ſo whiles hee can be no other mans frend, he is the leaſt his owne. It is the ſafeſt courſe for a mans profit, credit, and •• ſe, to deliberate long, to reſolue ſurely, hardly to alter. Not to enter vpon that, whoſe end hee fore-ſees not aunſwerable; and when he is once entred, not to ſurceaſe till he haue attayned the end he fore-ſaw: ſo may he to good purpoſe begin a new worke, when he hath well finiſhed the olde.

90 The way to Heauen is like that which • onathan and his armour bearer paſſed betwixt two rockes, one Bozez, the other Sene • ; that is foule and thornie; wherto we muſt make ſhift to climbe on our hands and knees; but when we are comne vp, there is victorie, and triumph. Gods children haue three ſutes of apparel, whereof two are worn dail • y on earth, the third layd vp for the in the wardrobe of Heauen; They are euer either in black mourning, in red perſecuted, or in white glorious: Anie way ſhall be pleaſant to me, that leade • vnto ſuch an end: It matters not what ragges or what colours I weare with men, ſo I may walke with my Sauiour in white, and raigne with him in glorie, Amen.

FINIS.