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
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 7 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 froÌ„ speaking illâ— 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 8 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 chaÌ„nels of the earth varie their sauour with the veâ—nes of soyle through vvhich they slide So brute creatures transported froÌ„ 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 9 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 10 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 Hâ—rod some what they willingly giue and after repent them as Ioshuâ— to the Gibeonites So great distrust is there in man whether from his impotence or faithlesnesâ— 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 11 If the world would make me his Minionâ— 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 dauÌ„ted with the greatest miseries of this life 12 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 13 CoÌ„straint 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 â—ettle in my heart a good affection to heaueÌ„ly things so Lord thy yoake shall be easie and thy burden light 14 I am a stranger euen at home therefore if the doggs of the world bark at me I neither care noâ— wonder 15 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 16 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 vnaunswerabâ—e to my minde But when I looke vp to the blesinges that GOD hath enricht mee with all mee thinkes I should soone beâ— 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 17 The worldlings life is of all other most discoÌ„fortable for that which is his God doth not alway fauour him that which should bee neuer 18 There are three messengers of death Casualty Sicknes Age The two
riuall 75 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 76 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 hoâ—res lost wherin I enioy him not 77 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 wheÌ„ hee remembers the Tribunall of tâ—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 78 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 79 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 oyâ—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 80 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 Subiâ—ct to my Prince 81 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 oâ— buying them so ouer-deere 82 As hypocrisie is a coÌ„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 reâ—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 83 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. arâ— the Peeres The outward parts and inward affections are the Commons Violent Passions are as Rebels to disturb the coÌ„mon Peace I would not bee a Stoick to haue no Passions for that were to ouerthrow this inward gouernmeÌ„t 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 mâ—kes way for the extremitic of another as excesse of loue causes excesse of grieâ—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 â—hall affoorde me security 84 I looke vpoÌ„ 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 coÌ„ceit besides vsing I can vse as I lawfulâ—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 85 There is none like to Luthers three Maistâ—rs Prayer Tentation Meditaâ—ion Tentation stirres vp holy meditation meditatioÌ„ prepares to prayer prayer makes profit of â—entation and fetcheth all diuine knowledge from Heauen Oâ— others I may learne the Theorie of Diuinitie of â—hese onely the practise Other Maisters teach me by rote to speake Parot-like of heauenly things these alone with feeling and vnderstanding 86 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 tâ—at Fame may follow him then goe before him 87 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
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 coÌ„taine it when it is without the body much more may both of them fill it while it is within 35 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 meâ— as not to be 36 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 37 The godly sowe in teares reape in ioy The seedeâ—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 38 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 tormeÌ„t is so short and so easie I will not be so couetous to hope for two heauens 39 Man on his Death-bed hath a double prospect which in his life-time 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 themâ— 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 40 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 Championâ— when I am stronger I will looke for more And when I sustaine more it shall more coÌ„fort me that God findes mee strong then it shall grieue me to be pressed with an heauy affliction 41 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-coÌ„ditioned Peace 42 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 beâ—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 â—leâ—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 43 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 weâ—l accepted it is well If not my thanke is with God 44 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 hâ—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 measâ—res What euer become of my body or my estate I will euer labour to finde somewhat added to the stature of my soule 45 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 thingsâ— 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 46 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 47 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 â— 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 48 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 qÌ„uestionable 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 49 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
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 happensâ— Better the coate bee mishapen then the body 64 I see that as black and white colours to the 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 druÌ„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 froÌ„ 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 coÌ„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 65 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 66 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 hypocriâ—iâ— 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 67 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 68 Euerie worldling is a madd manne for besides that hee preferres profite and pleasure to Vertue the worlde to GOD earth to Heauen tiâ—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 â—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 â—is soule to please the bâ—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 69 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 70 A mans best monument is his vertuous actions foolish is the hope ofimmortality and future praise by the cost of a sencelesâ—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 vpoÌ„ 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 71 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 7â— 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 73 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 the world that I may care for my selfe and so care for my selfe that I bee not in loue with the world 74 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
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
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
ascends to the midst of heaueÌ„ So in the seasons of the yeare we are not one day scorched with a SoÌ„mer 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 proâ—eedingsâ— Hee neuer bringes aniâ— 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 â—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 79 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 fashioÌ„ 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 carkasseâ—â—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 â—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 80 There is no earthly blessiâ—â— 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 coÌ„monly 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 81 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 profiâ—able and pleasant trouble idlenesse a trouble both vnprofitable and comfortlâ—sse I will bee euer doing something that either God when he coÌ„meth 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 82 A faithfull man hath three eyes The first of sense common to him with brute creatures the second of reason coÌ„mon to all men the third of faith proper to his profession Whereof each looketh beyond other and none of them medleth with others obiectâ— 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 supernaturaâ—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 diâ—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 countryâ—man that the Sun or some higher or lesser starre is much bigger then his Cart-wheele or at least so manie scores bigger theÌ„ the whole earth he laughes thee to scorne as affecting admiration with a learned vntruthâ— 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 theÌ„ 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 â—eing to himselfe But for those things which concerne the best world hee doth not so much as coÌ„fusedly see theÌ„ 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 ouerâ—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 the Sauiour of the world sitting in his humanity at his fathers right hand Hee sees not the vnspeakable happines of the glorified soules of the Saints hee sees not the whole heauenly coÌ„mon-wealth of Angels ascending descending to the behoofe of Gods childreÌ„ waiting vpoÌ„ him at all times inuisibly not excluded with the closenes of prisons nor desolatnes of wildernesses and the multitude of euill spirits passing staÌ„ding by him to tempt him vnto euil but like vnto the foolish bird wheÌ„ 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 that 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 eâ—e of reason common with the best but the best Philosopher by all the demoÌ„stration in the world can conceiue nothing