conclusions may more specially bee deduced but the life of action lies in circumstances the soule where of is Consideration wherefore contemplation reades mee over a lesson which Consideration doth make mee perfect in by observation experience correction Blessednesse which is the perfection of man hath his beginning from Contemplation but his consummation in us by Consideration for as by that I know God who is the cause of causes so by this I love God who is the last end The soule doth performe some actions without discourse so doth it move the body receive digest bestow the meat for nourishment and in those it so falls out because the end is as present as the meanes namely the life of the body but those actions which tend unto her owne proper end or rather of the whole shee doth not produce without discourse because the meanes are nearer and the end farther of Angels for the perfection of their nature doe all their actions without discourse but as the Angels herein are above men so man by the priviledge of discourse above all other Creatures for as in a Mill the stones know not what thing meale is nor to what end neither the wheeles nor the Water which driveth them about but the Miller only which sets the Mill to worke so none of the Creatures of this world know their owne worth or employment but only man which is Lord over them and hath not only the use of particular objects but of common notions also and beholding causes in their effects and ayming at a farther by the next doth sort convenient means to their proper ends and all ends to the chiefe end What a high art is Consideration which doth effect such wonderfull things out of one good it multiplies many and makes her advantage of evill it takes on her the cure of our weakest and worst parts and addeth both comelinesse and grace to the best where Consideration is all things are done orderly but they which by chance doe a good without it doe lose the commendation of their worke for want of it yea of such force is it that actions not speeding in the end yet set a foot by Consideration retaine still the praise of vertue it hath as it were the true touch of that stone whereby Gold is knowne from other metals for so by it wee discerne betweene that which is honest profitable and pleasing preferring honesty to the rest as Gold to other metals it doth cause profit and pleasure to give place to honesty and out of honesty requites us with true profit and pleasure but if profit and pleasure strive with honesty to have their turnes served first or without it then it sheweth them to be base metall and nothing worth that such profit is but losse such pleasure but sorrow and that indeed there is nothing either profitable or pleasant which agreeth not with honesty As they which behold other mens buildings walke in other mens Parkes solace themselves in other mens Gardens make a use to themselves though the possession belong to another so doe we neither heare any thing spoken or see any thing done neither is there any object proposed unto us whereof by Consideration wee may not make some use unto our selves though the matter belong to others And herein is the busy body faulty which medling with all kind of matters doth desire to be a party in possession where he hath nothing to doe whereas if he had Consideration he might take notice of any mans dealing for his owne use and doe no wrong for he cannot bee accounted a busibody which out of Consideration observeth for his owne use from those things which belong not unto him Excesse of anger or pleasure is the greatest enemy to Consideration and the promoter of all hasty and forward attempts which end in sorrowfull events but the feare of death and other miseries are lessened by Consideration Meditation 30. Subjection BEtter well markt then a whole eare is the husbandmans Proverb for the beast which straies away is the sooner owned and brought home againe with a marke but without it lost better to be under government then to follow a loose and lawlesse life better to be trained up under the discipline of the Church then to range at liberty as an Ethnick It was the better for the prodigall youth that he went out a sonne though he returned a sinner and hee receives more liberty by his comming home then he found abroad his Father knowes him the house receives him the fat Calfe is provided for him and all make merry with him The Church doth exercise authority over them which beare the mark of Christ and if there be cause why it doth correct them according to the quality of their faults sometimes by words chiding them sometimes by deeds suspending them from the Sacraments or excommunicating them from the society of the Church and if the Church perceive that any hath entred through hypocrisy and is now discovered by blaspheming the truth which is a casting off of Christs marke such a one it doth remove by the eternall curse Atha Maranatha and for such a one indeed had it beene better never to have received that mark and for those also which in the end doe fall from the Church contemning the order thereof though not cursed but they which are the true members of the Church take great profit by those censures for though they fall oft times through humane frailty yet the Church doth not cease to acknowledge them for her owne because they beare the marke of Christianity and taking a speciall care of them doth by this discipline bring them againe to repentance and amendment of life they are converted they are received they are confirmed more then before and the Church is glad of them as a woman of the child wherewith shee hath long travailed howbeit with them which are without the Church medleth not therefore runne they on still in sinne to their owne perdition as they which are utterly lost in the waste of this world because they have not the mark of Christ Count it thy greatest good in this life that Christ hath markt thee for his owne by baptisme that thou livest under the discipline of that Church wherof he is the head and therefore suffer thy selfe to be rebuked privately openly and if any greater correction befall thee humble thy selfe repent amend and this priviledge that thou art markt by Christ shall restore thee againe to thy former estate and thou shalt be his more then before only beware of hypocrisy which one day shall be discovered and turne not back like a dogge to his vomit for such have their end worse then their beginning and it is better never to have knowne the way of righteousnesse then afterwards to depart from the holy commandement by a wilfull heart into which extremity they are at last led which use not their most honourable profession with a good conscience The fall of a starre is fearefull
this dulnesse is to converse with God and to keep our hearts in ure with him by calling to mind every day his benefits generall particular corporall spirituall what he hath done for thy Soule already what he will doe farther then to examine thy selfe how thou hast beene answerable that day for such kindnesse and love unto thee then to fall to prayer asking pardon for thy sinnes with a faithfull and penitent heart and entring into a new league betweene God and thy Soule to forsake sinne more earnestly and to serve God more carefully then in times past Meditation 14. Of Joy IT is good to rejoyce ever and never to rejoyce I meane carnally wee must not set up Joy as an Idol in our hearts as though there were no higher matter if a man ask us why wee are merry wee can say nothing but because wee love to be merry yet ought wee to preferre God to our Joy and the glory of God the good of our Neighbour and the health of our Soules wee must so rejoyce in temporall things that wee barre not our selves from heavenly comforts wee must be so familiar with outward things that wee grow nothing the more strange with God if otherwise wee sell our birth-right for Esaus Broth Canaan for the flesh-pots of Egypt and as it is commonly said Wee goe out of Gods blessing into a warme Sunne Take heed then to thy selfe it is lawfull for thee to use the blessings of God for thy necessity I say more for thy comfort and recreation so farre forth as doth concerne thy person yea thy state and calling but if thou use them for thy recreation only and have no farther or better end thou wilt quickly fall to the abuse respecting rather what thy appetite doth crave then God allowes God allowes no such use of his creatures as makes thee the lesse able or willing to serve him wherefore a restraint at least in affectation touching these things is better then by loosing too much the reins to our unruly flesh to suffer it to take the bridle and runne away let the feare of God be the steward of our expences and it shall make a good account for us if it cause us to passe by many worldly delights yet wil yield unto our consciences the sounder comfort for God doth bring unto him the joyes of the Holy Ghost which willingly forsakes outward pleasures the later end of such joyes is woe but of this it is said No man shall take it from you Wilt thou rejoyce ever me thought I heard thee say so bee sad ever to the world if thou smile with it let it bee from the teeth outward ingage not thy heart A strange Paradox that a man should bee sorry to make himselfe merry and these as strange wee must stand in feare to make our selves bold wee must bee fooles to bee made wise wee must die that wee may live Meditation 15. Humane reason IS not this our common answer Have I not reason to do as I doe yet are wee not to live by reason but by faith wheras we should rather say Doth not Gods word warrant mee to do as I do If Religion were but the improvement of Reason how would men entertaine it as their owne wheras now they suspect it as a stranger Many have thought that the Articles of Religion might winne credit from principles evident to the light of nature and that Philosophy hath laid as good grounds as Divinity Surely Humane learning can convince us well enough of many things wee doe but cannot bring us forward In that wee ought to doe for salvation it was a power in nature created to obey and beleeve if it would but now in nature decaied it is a want and it is not in mans will to beleeve and obey the truth and the misery is that it knoweth not how to find what it hath lost nor so much as that it hath lost any thing without a borrowed light the word of God is the powerfull meanes whereby the Holy Ghost which worketh inwardly in our hearts doth impart this light unto us our Reason is naturall Faith supernaturall Reason is the begining of Knowledge but Faith of Religion The Papists will say they have more Reason for their Religion then we for Free will Satisfaction Merits Purgatory Prayers Latine Service Images Pilgrimages Hierarchy stand all upon good grounds of Reason Let us give them what they aske wee may the more boldly challenge truth without which there is no Religion and to protest freely what wee maintaine and wherein wee desire by Gods grace to die wee follow not Reason in making choice of Religion but Gods word searching to understand the harder places and easy keeping our selves within the proportion of Faith refusing not the helpe of Humane learning for the phrase or story neither the testimony of better times by this word wee learne that man hath no good will nor hath his will power to returne to God untill grace make the will willing which of it self is unwilling and then but not till then doth it work with grace What if Reason deny this and teach the contrary By the word of God wee learne that there is no satisfaction for sins besides the death of Christ no merit to eternall life but his righteousnesse that sinnes are all mortall by nature though not equall that mans righteousnesse though done in grace is unperfect What if Reason deny this and teach the contrary By the word of God wee learne that bread in the Sacrament is not turned into the very body of Christ nor wine into his bloud yet that it is his very body and bloud to the faithfull communicant who is made partaker of whole Christ not by a grosse and fleshly incorporation but a ghostly and effectuall union What if Reason deny this and teach the contrary By Gods word wee learne that worshipping of Images amongst Christians is but a setting up of Idols as amongst the Heathen that Prayers in a strange tongue for the dead are neither devotion nor charity What if Reason deny this and teach the contrary By Gods word wee learne that Religion consisteth not in Popish shrift Penance difference of Meats Apparell Fasting Pilgrimage Reliques Crossing Holy-oile Holy-water Holy-bread Holybeades Holy-bells What if Reason deny this and teach the contrary to the decay of Christian obedience which consisteth in an inward mortisication and outwardly in a patient bearing of Christs crosse By the word of God wee learne that Christ is the only head of the Church and doth still governe the same by his spirit and word from which Gods Ministers or Priests fetch all their authority and hath not given over his place to another which should take authority above the word What if Reason deny this and teach the contrary By the word wee learne that the Scriptures have sufficient instruction to salvation What if Reason deny it and put us farther over to traditions revelations miracles to enforce doctrines contrary to the
word is not Reason justly to be suspected in all these things as thinking but too well of her self giving too much liberty to nature and justifying her owne hypocrisies for Gods good service of which it will not bee said as our Saviour of the lesser matters of the Law the tything of Mint and Cummin These things yee should have done but rather this Who required these things at your hands for which yee have left my commandements Now my Soule look to thy selfe how thou dost make thy choyce regard not that antiquity universality succession pompe authority which is not grounded on the truth in the word all these will follow Humane Reason regard the word of the Almighty and unchangeable truth it selfe which is alone sufficient without these and they without it nothing worth Meditation 16. Repentance deferred In Summer wee can provide for Winter in Youth wee lay up for Age but who in health doth prepare for sicknesse As long as wee doe well wee will not live well but put it over to that time when wee have much adoe to live then can wee not remedy what is past neither have we leasure to do better Repentance indeed is never too late and mercy may come on a sudden but repentance in health is the ordinary gift of God in sicknesse extraordinary because he doth not give it him which might and would not thou canst tell mee no cause why thou shouldst not repent when thou art well and I can tell thee many why thou canst not repent when thou art sick thy heart is a stranger to goodnesse and God to thee hardly canst thou heare good counsell but it is the hardest of all to settle thy selfe on it then when all things grow so troublesome and uncertaine Many have said it is too late would I could have followed it in times past neither have wee leasure to doe better Repentance indeed is never too late but sicknesse is the time past yet wilt thou not repent in health Dost thou make but a pastime of repentance take heed lest sicknesse be unto thee the end of a bad life which in health thou wouldst not amend and deliver thee over to endlesse death Oh my soule remember thy owne estate thou didst put over repentance and God did put thee over to sicknesse What discomfort was it to thinke on sinnes past what little hope hadst thou of good to come how unable wast thou to recollect thy selfe what meanes didst thou want to bee raised up if thou hadst any holy desire any feeling at the last thou wert more bound to thy Saviour which sought thee out a wandring sheep Where art thou now my soule what doest thou that which thou didst then promise to close nearer with thy God who hath given life to thy desire and yeares to thy life surely I have escaped a great harme and outlived my selfe good Lord have mercy on mee and graunt that I forget not thy goodnesse nor betray my selfe any more into the hands of danger thou knowest well enough what I am the worse for my abused health and if any thing the better for my sicknesse it is thy favour I like not my amendment halfe so well as I heartily lament my neglected time Meditation 17. Gifts of God and Men. ALl blessings without that one for whose sake they are bestowed are but a curse other blessings are given for a good life which is the chiefest blessing they are good but this makes us good they make us welcome to men as strength makes us welcome to the weake learning to the simple wealth to them which want authority to such as are oppressed but this makes us welcome to our owne consciences which entertaine us with a continuall feast to God which sayes welcome good servant for them wee must make reckoning but for this wee shall receive a crowne of righteousnesse yet see that men altogether admire and desire most the former kind of gifts to them give they a stile they come not without grace excellency majesty holinesse they call those that have them rulers benefactors Lords Princes but a good man is in no note no request and indeed he needs it not for he hath more then all the world can give him and his commendation is not from men but God Christ our Saviour the wisest steward provided not for himselfe or us blessings of the former kind but of the latter Judas had the bagge and Peter the sword but Christ in his heart had righteousnesse even to his lipps outwardly there was no guile found in his mouth and what he did by doctrine miracles passion for us tended to this end that being delivered from the captivity of sinne wee might bee made free men of righteousnesse and shew forth good workes to Gods glory The greatest gifts to this purpose that ever were bestowed on mankind was on that glorious day a white and happy day the Lords day a sunday 50 daies after the resurrection when according to his promise like a Prince new crowned he showred down the gifts of the Holy Ghost on his Church cloven and fiery tongues in terpretatiō of tongues knowledge to open the Scriptures and to apply them prophecy healing discerning of spirits and the like by which gifts Christ hath subdued the world and brought men from Idolatry and wickednesse to true godlinesse and righteousnesse amongst which doe excell Apostles Martyrs Confessors Virgins more famous in christianity then the demi-gods which anciently in the ruder times of the world have stored it with the rare invention of divers things profitable to the life of man Oh my soule how hast thou admired state greatnesse authority possession traine and pompe and if not to be one of them yet to bee neere unto them and though farther of yet that the beames of such glory might shine on thee And now observe whether in the meane while God hath not offered thee and thou by thy neglect hast lost better things and so hast proved to God unthankfull unprofitable to thy selfe Call to mind thy baptisme what intends it that thou following this most honourable profession into which thou hast entered shouldest bee enabled and incouraged to live a new life after the spirit and become a good man to God to this purpose comming to discretion God instructed thee in his word there wast thou made acquainted with the royall law his statutes and ordinances and with all the provisions cautions admonitions drawne from the same by the Prophets hence wert thou led on to the Gospell which met thee with abundant and effectuall grace and for thy better assurance that thou art received into the society and body of Christ he fed thee often in his blessed Sacrament with his owne body and bloud and for thy better guide in this course of salvation he hath afforded thee his owne and the examples of his holy ones which have shined as lights in a darke place What doth want unto thee that in the sight of God thou art above all
of men addicted to this life where plenty is before want and prosperity before poverty to whom giving seemes spending and receiving a fruitfull harvest but to the spirituall man whose life is in God it is plaine as grounded upon a true contempt of the world and is the right exercise of charity which Christians must regard and Christ at the last day will confirme it to be true by that finall judgment when hee shall pronounce them blessed which have given and others cursed which have had more care to gaine then give Oh my soule think nothing thine that charity bids thee spare or if it be thine it is by the right of using it well to the good of others for the rest thou shalt answer as for things stollen Meditation 21. Say well and doe well LEt every man speake as hee meanes but first let him meane well for he which useth to speak well and hath no good meaning doth soone prove a dissembler it is simply good alwaies to meane well for that causeth a man to speak well and to be the same in deed which he is in word let every man speak as he list so he live well saith another as though men could speak without affecting as many times they speak without truth He that doth use to speak ill will shortly bee the man he speakes of transforming himselfe by little and little into the Image of his owne words such a man indeed speakes plainly but dangerously to himselfe and others for his meaning being no better then his speech he imboldens himselfe and corrupts others and this is the rule Custome of good speech doth not alter the meaning which is ill but the use of ill speech doth alter the meaning which is good and make it naught whence it is if I heare a man speak well I am still uncertain but if I see him do well then I certainely know him though he bee silent because his meaning is shewed truly in deed which in words is dark or doubtfull It is the proverb Say well is good but do well is better How is it good if it make not a bad man the better or prove not one to be good nay it is oft times the vizard of a foule face the curtaine of an uncleane bed the plaister of a festered soare the seeling of some rotten wall and is first a countenance to sinne which lyeth hid under it and in the end a disgrace to goodnesse as though it were nothing else but verball Wherefore say well is good not positively or simply of it selfe but privatively that is lesse hurtfull then doing or saying ill respectively as it is joyned with a good meaning so say well is good when it shewes a man as he is affected but doe well is better for that is the fruit of a good affection The vessell doth yeeld such liquor as it hath and as the mans trade is so is his talke oh my soule conceive thy thoughts according to the Idea of that divine goodnesse which thy mind doth behold and when they are borne into words Jacobs lambes shall not be more like the party-coloured stickes laid before the Ewes in time of conception then thy words and deeds shall be unto that Idea but if thou suffer thy selfe to talke without good meaning thy words shall be without feeling and rather to condemne thy selfe then to amend others Another proverb is that true meaning hath no fellow there is none to whom thou maist commit thy selfe more safely and which will doe thee more good then true meaning it will save thee from sinne and shame and make thy word and deed both one and it will cause thy friend safely to commit himselfe unto thee and to find as much good in thy words and deeds as thou dost in thy owne true meaning by it thou shalt free thy selfe from much lip-labour and study of cloquence for true meaning shall teach thee to speak in few words and yet to bee well understood and shall adde such grace and force to thy words as if perswasion her selfe did speak for thee but who speakes without true meaning hath lost his voice because he speaketh from an hollow heart which yeelds an uncertaine sound and if men heare any thing it is the least part and as an eccho it is presently gone A sound heart makes a sound tongue the tongue in nature cannot and in reason should not move without the heart and therfore if the tongue move of it selfe or before the heart order is broken and it is ominous to say as wee meane is to follow God who is truth it selfe but to doe otherwise is to imitate the practice of the Devill who by this deceived our first parents Meditation 22. Of Obedience THere is an Obedience of the Law and an Obedience of Faith the Obedience of the Law tels mee what I ought to be the Obedience of faith leades mee unto it the Obedience of the law condemns mee for not being as I ought the Obedience of faith doth quit mee from the law the Obedience of the law doth bring mee into bondage of the curse the Obedience of faith makes mee an inheritor of the blessing in my mind I doe allow the obedience of the law but in my conscience I trust to the Obedience of faith I am cotent that my life be ordered by the Obedience of the law but look to be censured by the Obedience of faith The Obedience of the law hath boasting and merits repentance pardon acceptation desire unfaigned belong not to the Obedience of the law but of faith I have nothing to boast of except I should boast of my owne shame and I have no claime but mercy Except God look on my repentance and forgive my sinnes in Christ except he do accept what is done in his feare and pardon what is left undone except he regard my desire more then my deserving and measure my desires rather by their sincerity then their strength what will become of mee Meditation 23. Temptation SHake not hands with any Tentation but turne quickly and fly speedily from it as Joseph did from his Mistresse it is a greater hap not to goe downe into such a pit then any sure hope to returne out of it Oh my soule thou knowest what I meane and thou feelest the danger thou canst more truly dislike sinne then leave it and hate it then be rid of it yet he which commanded Lazarus forth of the grave can raise thee and hath he not done a like thing for thee Why dost thou still love danger to fall into it I neither love the danger nor the fall but sinne pleades custome and the more I yeeld the lesse able am I to resist I am only strong in opinion but weake in Tentation and I find more safety in flying then fighting while I stand on my guard my weapons to which I ordinarily trust are striken out of my hands the base towne of my senses is surprised the castle of reason so