theÌ„ by concealment that they may not appeare to my shame 64 The minde of man though infinite in desire yet is finite in capacitie Since I cannot hope to know all thinges I will labour first to knowe what I needes must for their vse next what I best may for their conuenience 65 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 66 I will honour good examples but I will liue by good precepts 67 As charity requires forgetfulnes of euil deedes so Patience requires forgetfulnes of euill accidentsâ— I will remember euills past to humble me not to vexe me 68 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 69 The Spanish prouerb is too true Dead men absent find no friends All mouthes are boldly opened with a conceite of impunity My â—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 70 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 71 Varietie of obiects is wont to cause distraction when againe a little one layâ— 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 72 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 73 I care not so much in anything for multitude as for choyce Bookes friends I will not haue many I had rather â—eriouslv conuerse with a fewe then wander amongst many 74 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 nothngâ— 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 75 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 Winterâ— 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 76 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 coÌ„pare 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 â—oÌ„temne death in those which thought they wholy perished in death and to finde such faint-hartednes in my selfe at the first coÌ„ceit 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 wantedâ— 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 Gospellâ— that an indifferâ—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 77 If I wouâ—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 coÌ„tentment 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 78 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 theÌ„ looks out with weak and waterish beames so by degrees
and farre-fetched answer to a short and easie question For as that other wrongs the truth so this the hearer 29 Performance is a binder I will request no more fauor of any man then I must needs I will rather choose to make an honest shift theÌ„ ouermuch enthrall my selfe by being beholden 30 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 Daâ—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 the coÌ„clusion 32 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 32 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 33 There be three things which of all other I will neuer striue for the wall the way the best seateâ— 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 sâ—ame whiles euery man shall condemne me of pride matched with vnworthines 34 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 wooâ—st whereof is better by many degrees then tâ—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 froÌ„ 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 35 Great mens fauours friendes promises and dead mens sâ—ooes I will esteeme but not trusâ— to 36 It is a fearefull thing to sinne more fearefull to delight in sinne yet worse to defend it but worse theÌ„ 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 37 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 38 It is best to bee curteous to all entire with fewâ— so may we perhaps haue lesse cause of ioy I am sure lesse occasion of sorrow 39 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 40 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 41 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 42 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 deâ—ect my selfe to them by how much more I see them thought worthie to bee respected of others and deserue better in themselues 43 True vertue rests in the conscience of it self either for reward or censurâ— 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 44 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 45 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 46 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 whiâ— 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 47 No man but is an easie Iudge of his owne matters and lookers on oftentimes see the more I will therefore submit my selfe to others in what I am reproued but in what I am praysed onely to my selfe 48 I will not be so merry as to forget God nor so sorrowfull to forget my selfe 49 As nothing makes so strong and mortall hostility as discord in religions so nothing in the world vnites mens harts so firmely as the bond of faith For
once crackt are soon broken such is a mans good nameâ— 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 menâ— 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 welâ— disposed It is hard for mee euer to doe good vnlesse I be reputed good 100 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 the 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 recompeÌ„ces the shortnes of his life with eternity after it that the sooner he dies wel the sooner he coms to the PerfectioÌ„ 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 neuâ—r blame God for making me too soone happy for changing my ignorance for knowledge my corruption for immortality my infirmities for perfectionâ— 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 ingenuâ—tiâ— such that you will not grudge others the communication of this your priuâ—t right which yeâ— 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 â—eeling then I can hope for by my bâ—re speculation yet where these my not vnlikely rules shall accord with yours let your redoubled assent allow theÌ„ and they coÌ„firme it I made them not for the eye â—ut for the heart neither doo I coÌ„mend theÌ„ 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 2 I finde that all worldly things require a long labour in getting and afâ—ord a short pleasure in enioying them I wil not care much for what I haue nothing for what I haue not 3 I see naturall bodies forâ—ake their owne place and condition for the preâ—eruation of the 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 4 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 â—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 witâ— vaine excuses of good â—ellowship Whence it is that euery â—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 â—o search it Wheron what can ensue but a festering of the part and a daunger of the whole bodyâ— 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 5 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 6 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 7 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 8 Euery sicknes is a little death I will bee content to die oft that I may die once Well 9 Ofte times those things which haue been sweete in opinion haue prooued bitter in experience I will therefore euer suspende my resolute iudgement vntiâ—l the tryall and euent in the meane while I will feare the worst hope the best 10 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 11 Some children are of that nature that they are neuer well but while the rod is ouer them such am I to God let him beate me so hee amend me let him take all away from me so he giue me himselfe 12 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