must learne to wait on God from day to day it is thy obedience his glory if thou bee rich thy account will bee the harder to make Things themselves are not good to thee but in their lawfull use they serve not thy turne except thou serve God with them make not that a snare to entangle thee in vanity which is given thee for the exercise of vertue Alas why complainest thou when any crosse interrupts thy worldly proceedings and dost not feele the losse of spirituall grace whiles thou art thwarted in a good course by sinne why art thou so well pleased at good successe and dost not rejoyce rather for the good seedes of thy regeneration for the fruits of thy faith hope love zeale patience chastity meeknesse temperance sobriety and the rest for that thou hast found or art directed in the way to find the treasure of inestimable worth and value to wit the keeping of a good conscience this that thou dost not ought to make thee mourne and lament and thou shouldest not take comfort in that wealth which keeps thee from feeling thy dayly want and enjoying sound prosperity Meditation 20. Of Giving GAining is good if it bee to give for Giving is better God gaines nothing by any yet gives all that is his perfection the light of the Sun and Moone the influence of the Planets the sweetnesse of the aire the variety of seasons the fatnesse of the cloudes the fruitfulnesse of the earth the fulnesse of the Sea the vertue of herbes the beauty of flowers the profit of beasts and cattle the price of Gold Silver and pretious stones are nothing to him nay the redemption of mankind the gathering of the Saints the gifts of the Church the graces of men our regeneration sanctification prayers sacrifices and services are nothing to him for he is his owne perfection ours it is to gaine and give receive and bestow of all things besides God it may be said what have they which they have not received yea the creatures which have most as Angels and men have received most and are the more bound to the giver wherefore their first perfection is to receive but because to give to bestow is a farther extent of perfection and more answerable to the perfection of him which is the giver of all good therefore is it a better thing and as our Saviour said by Pauls report a more blessed to give rather then to receive a better good the chiefe good a better good that 's vertue the chief good that 's happinesse the life of every vertue is action and happinesse the perfection of actions and action of vertue is nothing else but a giving of good in some kind as the act of justice to give every one his owne of fortitude to give courage against death of temperance to give a measure to pleasures of prudence to give order to affaires of liberality to give gifts where and when it is convenient and therefore as wee say there is a kind of justice in all vertues so is there a kind of liberality though one kind of giving for his use and excellency be so specially called for he which giveth of his owne to relieve another doth it most freely without any consideration to move him besides the love of vertue and for the good which comes thereof is deemed a God amongst men for which cause Princes are by a speciall title termed Gods because as their places require them to doe all vertuous actions more then others so above all they are enabled to give liberally and by giving to helpe many he that doth good unto his neighbour according to the action of any vertue gives him his helpe more worth then goods and therefore gives in the true nature of giving and if his helpe be for the soule and the life to come the gift is greater then if it pertained to this life only and yet I know not how they which give out their goods freely to the comfort of others win a more deep affection and excellent reputation then they which doe good according to any other vertue yea a liberall man hath the commendation of all vertue hee is thought wise because he knowes the true use of riches valiant because he can overcome the covetous desire which rules too many just because hee willingly makes that to be anothers which is his owne because he thinkes it more due unto him for the good which may come thereof temperate because hee doth withdraw much from superfluity and excesse that he may have wherewith to doe others good and hee will spend the lesse to give the more Wee must gaine then that wee may give and wee must receive that wee may bestow and doe good with that wee have the one is blessed for the other and therefore the latter rather blessed then the other but hee which thinkes that to keepe in his gaines is the only way to doe himselfe good as if they were all lost if others should occupy with him hath as poore a trade as he which hid his talent in a napkin of which came no advantage for lack that it was not put out every Christian must know himselfe to bee as it were the stomach to digest and disperse those gifts which he receiveth to the good of Christs body Christ emptied himselfe to fill us hee being rich saith Paul for your sakes became poore that you through his poverty might bee made rich What he got of his Father by his holy life or patient death he bestoweth on us and what he might justly claime at our hands for his gifts bestowed on us he leaves to bee disposed by us to the good of our mother as the Tithes of our goods on the Ministers which watch not for his but our good Almes of our goods which the poore receive and hee accepteth and rewardeth as if they were bestowed on himselfe and if he bestow a spirituall grace on mee he looks not for the returne but puts it over to the brethren as when he said I have prayed for thee Peter that thy faith faile not strengthen thy brethren and for the good instruction which wee receive in the Church to our soules health hee bindes us to teach and exhort one another A Christian then hath a life both active and passive the one all in receiving the other all in giving he doth receive faith hope charity and all this while nature doth nothing grace doth all then after by grace he liveth in doing good according to his faith hope and love the first life brings him into the favour of God the second into the possession of his kingdome to doe thy selfe most good is to depart with thy goods unto others and in this cause they are kept better to serve thy turne then if they were in thine owne keeping for if thy treasure be in the hand of the poore Christ is thy treasurer who will make thee good account of all such expenses I speak strange things to the eares
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
because high and eminent and no candle hath so ill a smack as that which hath lost his light Meditation 31. Worlds vanity I See nothing in the world but prophane security or base weaknesse or fruitlesse labours prophane security of them which are the worlds favorites base weaknesse of them which live in her disgrace and fruitlesse labours of them whose hopes and meanes do yet wait on the world striving hardly to come unto that which they think to attaine of which sort the first hold themselves so safe as men above the Moone the second so miserable that they wish no longer to bee the third bound to doe nothing but that which they doe and though they row against the streame and be oft put back by contrary tides yet had they rather bee wearied out then give over behold in the first too much confidence in the matters of the world which they make sure unto themselves and prove but vaine in the second an absolute decay of vertue and goodnesse in the third a wilfull slavery to Vanity Our Saviour proposeth the rich chuffe in the Gospell as a notable example of prophane security who saith Soule thou hast much goods laid up for many yeares live at ease eat drink and take thy pastime to whō God said Fool a shrewd terme for great ones this night will they fetch away thy soule from thee then whose shall these things be which thou hast provided Here is one reaso why men should not trust in riches because the owner may be taken from his wealth A like example of this security wee have in Daniel of Nebuchadnezzar who in the pride of his heart thought his estate greater then that it could bee weakned and hee saith Is not this great Babel which I have built for the house of the Kingdome by the might of my power and for the honour of my Majesty and while he was thus speaking a voice came from Heaven Oh King Nebuchadnezzar to thee be it spoken Thy Kingdome is departed from thee Yea also in Esther how Haman comes from the next to the Throne to the highest at the Gallowes here is another reason why these worldly advantages should not cause men to be secure because they may be taken from the owner Of base weaknesse we have an example in Achitophell who because he was disgrac'd at Court and his counsell not followed went home and hanged himselfe in Achab who cast himselfe on his bed and would eat no bread because Naboth denied to sell him his Vineyard It befals out that they are ever thus affected about worldly losses which have first lost vertue and honesty he that hath unworthily lost a friend can comfort himselfe in his owne fidelity but these men having ever beene false to their owne good when they are forsaken of worldly goods have nothing wherin to take comfort a little of vertue would make them live content without the favour of the world and though they might have rich store yet to desire rather a moderate use of things then a large possession but loving the graces of the world only they have not sought to make themselves acquainted with Lady vertue who makes her selfe knowne to such as esteeme her They which give themselves to the wilfull slavery which the world imposeth on them by fruitlesse labours dayly to be taken for vaine hopes suffer that for their humors sake which they doe that are amorous and taken in some foolish love or lust rather they admire the person of the beloved be shee but an odde one amongst the earthy dusty beauties of humane kind this is the Idol which they will dayly adore they put of their cap and salute her as though shee were present all their thoughts are spent to set forth her heavenly beauty by whatsoever nature hath excellent if shee cast but a good look on them it is the highest favour that may be if shee frown they are at deaths dore and use all their poore services to winne her againe no wrong can make them dislike no labour weary them in their suit and to such a case is the silly wretch brought that to please his Mistresse he cares not how long he torments himselfe such a Mistresse is the wealth the glory the pleasure of the world to those that are inamored on it they stand at the Gate with Absolon and take every man by the hand and kisse him to gaine the crowne of their desires But oh my soule seek not the world but the kingdome of God in Christ if it serve thy turne trust it not if it frowne ou thee know thou hast a better master Meditation 32. The Heart Gods house WEe will not be contented except wee have elbow roome enough in the world and perhaps the whole world scarse content many a private mans wealth must serve their turne that can goe no farther and yet in this estate ordinary things are in small request but what is Italy or Europe to a victorious spirit but a step over into Africk and from that into Asia Are not ambition and covetousnesse as large and stretch they not their armes as farre as the Sea yet God reckoneth not so much of the greater but would dwell in the little world and content himselfe if he may take but one corner of it even the heart of man men as they aske much of the world so are they willing to bestow all that they have on it but they will not part with any thing to God whereas if they would not deny him this little hee would give them more then all the world is worth for why doth he ask the heart not to forsake it when he hath wonne the love of it as the world doth but to dwell in it for ever And no doubt so great a Lord will make his dwelling very beautifull Consider that if the Heaven of Heavens be so glorious and blessed a place which yet is but the mansion ordained for his elect how much more glorious shall they be whom God doth enter into as his owne mansion and which by reason that they are his Image doe receive a greater glory from him then the materiall Heaven If thy heart be Gods ancient inheritance the world is but a disseisor there be many rivals for thy heart and they seeme all so fit that thou knowest not to which to give it first but when God comes thou art resolved to deny it and so he have it not thou dost not much passe who have it whether it be pleasure profit or ambition and indeed much like a covetous owner thou dost chuse rather to have thy heart stollen from thee then to bestow it freely on him who is worthy of it So got so spent if thou hadst presented thy heart to God he would use it as a gift with regard but those as they have stollen it so they abuse it Meditation 33. Separation SOme professors which would seeme to strive for great parity and perfection of life have beene much
offended at the blemishes and wants of those Churches wherein they did live and have gone so farre in this humour as not to hold these assemblies for Churches though otherwise having the word soundly preached and Sacraments rightly administred wherein they saw so many hypocrites and loose livers and in the end have made a Separation from their Churches and sought unto themselves new conventicles as they thought pure and holy wherein as they did great wrong unto Christian charity and unity which was not in this cause to be broken so found they not that which they sought for and surely it cannot be that in this world there should be any visible Church so pure as they dreame of it that there should be in it Wheat without Tares Sheep without Goates for it is compared to a draw Net which gathereth Fishes of all kindes and it is a society wherein are men of all sorts and no doubt it is the providence of God which ordereth all things wisely that the good and bad should not live asunder parted with great Seas and Mountaines but mingled one with the other in this life which maketh much for the bettering of the good in the exercise of vertue and for the staying of the wicked from all kind of vice if all the good should live together how should their patience charity integrity of life constancy in the truth be exercised or appeare to the glory of God if the wicked should live all together what meanes might there be to reclaime them but as they be now bad so they would dayly grow worse one encouraging another and having none amongst them whose good examples might reprove them And therefore the good are to the bad like a piece of leaven the leaven is the least part yet it hath a powerfull force to turne the whole lump into his owne quality so are the good very few in respect of the bad yet conversing amongst them dayly they draw the world by little and little to their disposition and make a great alteration in their manners For such is the power of vertue above vice that though vice cannot root out vertue out of a mind well setled nor doe any hurt at all save unto it selfe yet vertue is of ability to drive vice out of that mind which hath beene long accustomed thereunto and doth good not only to it selfe but to many others which walk as it were but in the shew thereof Bee men bad the more need is there that good men should live among them None have so much need of the Physitian as those that are sick it is reserved for the Angels in the last day to make a separation betwixt the Sheep and Goates and not for men who were redeemed from sinne and Hell by Christ uncharitably to forsake their weak brethren But perchance this Separation is because those which should execute good lawes are corrupted or that certaine ceremonies are retained in the Church which at other times have beene abused unto superstitious uses or in that where the doctrine is condemned as repugnant to the truth certaine rites of indifferency tolerated by authority are not therewithall abolished But what partiality were this to hate the good conditions in any man for the rest of his bad qualities and what disorder would this be in religion to teach obedience unto Princes and to reserve a liberty to our selves of infringing his equall lawes what breach of charity is this to offend the conscience of a weak brother in denying habits and ceremonies Suppose they be used by Idolaters yet was Asa and other Kings of Israel commended for pious neither did the Prophets forsake their Countrey or charges although the high places were not taken away with the abuses Oh my soule disdaine not the Church for her spots neither be so offended at the bad as to forsake the fellowship of the good looke well into thy selfe and thou shalt find more amisse there then thou art aware of at first wherefore beginne to amend thy owne faults as one of the worst and after be as leaven to season other for such as think otherwise pity their weaknesse and pray for their amendment Meditation 34. Resolved constancy VVEe may observe two men borne in one Towne brought up under one and the same master keeping like company using the same diet aire and exercise to whom all things are as like as may be yet one of these two giving place to his owne appetite following his owne passions led away by vice and a loose kind of life to wax worse and worse the other obeying reason and framing himselfe earnestly after the goodnesse of his education to prove better and better whence is this difference If from outward causes as Gods providence the starres evill spirits or our owne unhappy condition which is past all recovery why are they not both bad seing they are partakers of the same nature of the same affections set forward in the same kind of education continued in the same company the wicked indeed rather then they will acknowledge their own fault will impute it to any thing rather then to themselves notwithstanding this doth plainly appeare to be the maine difference that the one of them is idle variable inconstant carelesse and so easily carried away with vanity the other well setled constant resolute in his purpose and determination industrious laborious and so overcomming all difficulties takes courage to go on in the course of vertue The course then which good men take doth depend on their owne godly choise of mind purpose resolution and the ill grow worse and worse because they do not wish unto themselves the thing that is good they doe not purpose to be vertuous but are altogether carelesse and uncertaine in their carriage Marke this yet more plainly for in this cause examples are more pregnant proofes then demonstration from reasons farre fetcht Have you lived sometimes in any populous City there might you have observed a world of courses which the Citizens follow some going about their owne businesse some attending their neighbours occasions some going to the Church to heare Sermons or to be at divine Service and all these are well employed if they deale honestly pray devoutly and heare submissively others againe are there idly walking about the Streets or dropping into a Tipling house or frequenting the Theatre or making fraies with them they meet or drinking and carowsing in Tavernes or sporting away the time in gaming places or solliciting their queanes in lewd houses and these are ill employed Now if a man should aske whence there is such odds betweene the men that live within the same Walls under the same Law and in the same time what may be said more likely and agreable to reason but this that the better sort amoved by grace out of the honest choice purpose and resolution of their mind to follow vertue with all diligence do take these commendable courses and the worser sort addicted to their lusts and pleasures
as necessary there should be a judicious and discreet hearer as a wise and learned speaker for to what end is seed cast into the ground if the soile be not apt to receive it weeds may choak and a barren ground yeelds bad increase So to what end are words committed to those eares which by reason of troubles and other affections can make no use of them It hath beene observed of our time that wee have much Preaching and little knowledge and yet more knowledge then conscience much teaching and little faith and yet more faith then charity the fault perhaps is not in the matter or manner of Preaching but unsufficiency of hearing whereas if wee had every of us as great care to be good hearers as to meet with good Preachers it would be sooner remedied for a well prepared hearer may profit by a teacher of meane gifts and yet Paul himselfe cannot profit a bad hearer Let us not therefore thinke that the whole efficacy of Preaching doth depend on the ability of the Preacher for besides that God hath his ordinary blessing going forth with his word It is given unto you to know the mysteries of the kingdome of Heaven they that come with true hearts provide eares which are more fruitfull then others by a hundred fold and as there is an art of speaking so also is there an art of hearing wherefore take heed how you heare and howsoever let Ministers be instant in season and out of season which if they be dumb or idle they cannot doe Meditation 41. Greatnesse subject to flattery ALl praise the rich man to the skies yet none of these praises are his owne for either it is his Prince which doth grace him or his house which is descended unto him his stately buildings which others have plotted and perfected for him or his goodly furniture which money hath procured or his long traine and attendance which the world lends him or his parkes ponds pastures mannors walkes all which though they be parcell of his riches yet are they no part of the man neither abide they long with him without change but who almost dares praise a good man yet all his praises are meerly his owne and within him and when thou praisest a man for his honesty who can deny but that thou praisest the man for himselfe yet loath wee are to praise a man for honesty without the accesse of authority wealth honour and rather these without the other therefore I say that rich men have about them more flatterers then friends yea in the abundance of all things they want some to tell them the truth When wee heare praises wee should suspect them not to bee ours but some matter of circumstance when wee heare reprehension let us make account of it as our owne for either it is a fault or may be and in this cause it is better with the good then with the rich for the good have many about them which will rather slander then want matter to lay against them they will rather spite them with deeds then smooth them with glosing speches backbite rather then beare with them pick quarrels rather then live at peace with them which crossing course of theirs makes the good better it causeth them all the while to look more warily to themselves but the rich man is taken in the flatterers net like a Larke whiles he playeth with the glasse of vaine glory Meditation 42. Content ABsolute Content to which no degree of perfection can be added is in God only who hath it everlastingly in himselfe of himselfe for himselfe and is not any thing distinct from him but his nature and essence There is a Content qualified according to the state and degree of the creature as in Angels and men who have reason to know and will to desire and meanes to be possessed of their good whence this content doth grow so that this Content is not so in the creature but that he must seek it elsewhere it is not so of him but that he must be beholding to a higher cause it is not so for him that he should rest there but be moved thereby to glorify God it is not so one with him but that there is great ods betweene them Content as it is in man may be said to be true or false the false is but a picture or counterseit of Content without the thing without life proceeding from the enjoying of good which seemes so but is not either because it is abused or is in his owne nature evill and they which have this Content are alwaies miserable because of false opinions which blind reason and unruly affections suggest unto them and therewith so pervert their will that they are not long of one judgment or resolution but like a troubled and running streame in which may be seene no constant image of Content and this notwithstanding is the only Content which most part of men doe finde and therefore at last when they think to be most at ease they grow weary of themselves and all things else shewing well by their labours and paines taking that they did much desire the true Content but tooke not a right course for it The true Content therefore is a calmnesse or quietnesse of the soule resting and setling it selfe on true good and is either begun or increasing as in good men whiles they live or consummate and full as when they goe hence to that other life for men which receive Content receive it not all at one time but by certaine degrees of growth and as is the spring of vertue so of Content Neither have they it so that this clearnesse and calmnesse is alwaies in them alike for as long as they live they shall find alteration but in the other life nothing shall trouble their Content as evill and offences shall be taken away for they shall receive the full measure of every part of their Content and that without mixture of any object which might procure discontent here there is sinne remayning and miseries which follow the condition of sinners but there they that come shall leave sinne and misery behind them here there are but few Sabbaths in respect of the common daies there it is a continuall Sabbath in which freed from all necessities which this life requireth wee shall wholly bestow our selves on our chiefe good and this chiefe good shall be bestowed on us and hence will spring out unto us living and over-running streames of content The content which doth begin and increase with good men while they live may be said to be particular or generall the particular proceedeth from the particular fruition of divers good things as they are successively attained and do every one tend to generall content which is caused from the fruition of happinesse it selfe such as may man obtaine in this life that is when all the causes of content meet and are knit together though in a meaner degree and with imperfection whereas that which wee
call consummate in the life to come is in his highest degree and without this imperfection Content as it proceeds from a comfortable use of particular things is either in respect of things tending to the being of life or to the well being and they which tend to the being of life are of two sorts some without which life cannot be as dirt and apparell others without which it cannot be else so liberally and worthily maintained as riches friends dignities and degrees of life and they which tend to wel being are also of two sorts some which are but meere helpes as arts and sciences some which are the well being it selfe of life as wisedome prudence morall vertues for in all these things as there is a good in respect of the giver and the end for which hee gives them so out of them particularly there doth arise a particular and generally a more generall content and therefore both these may be considered againe as outward or inward content the outward is that which commeth from externall things and yet no false content though they be common both to good men and bad And though I said before that false content is that which proceedeth from things seeming good and are not for they are indifferent and have their name from the use to them that use them well they are good but else not so and as flowers or fruit which otherwise would corrupt are preserved in sugar so those outward things which otherwise might prove to be evill are preserved in goodnesse by the sweetnesse and strength of vertue This then is the difference betweene the content which groweth from inward and outward things that outward things are not content in it selfe but as referred to the inward and inward things are content unto it selfe without the outward There be two things which helpe the good in the use of outward things first they have a right judgement of them to know that they are not simply good or necessary but indifferent and secondly they are indifferently disposed towards them to have them or to be without them when they have them they are content with them as they have them because of the good use which is to be made of them and when they have them not they are contented to have used them well and to be no more busied with them as setting their minds on the better things and without this equability of mind there is no content to be had in outward things the inward content is from the true knowledge of God the feeling of his favour and the testimony of a good conscience that wee heartily desire in all our life to obey him and this workes a wonderfull content when as the heart loving God and desiring him doth feele it selfe beloved againe of God yea loved first and before he himselfe did know how to love God and whence all his love and duty doth grow But here it may perhaps be said that they which serve God have the least content of all men for the world is against them and they against the world and as for these things wherein doth consist their chiefe content if wee shall beleeve them they complaine they want much and have very little as the Prophet David where hee saith As the Hart panteth for the rivers of water so panteth my soule after thee O God What content might that soule have which was so emptied with neede and so stretched out in desire and lived in expectation of the good it had not From that antipathy which is betweene the world and Gods servants doth arise their chiefest content for instead of the world they have God to be their steward and provider and the godly soule which having tasted of the sweetnesse of Gods mercy findeth unspeakeable content therein and thirsteth to drinke more yet without discontent though not without desire and this humility and vehement appetite in the children of God maketh their content the greater Thinke what a wretch thou art and most unworthy of that content thou oft feelest that thy content is choaked by turning thy desires after vanity or sinne which are the poyson of content labour by obedience and patience in the end to attaine full content in the meane space be not out of heart if many times thou have it not for God will try thee by all meanes seeke content in the best things else thou wilt lose it in all Meditation 42. Malice and Pride THe worke of sinne is an imitation of the devill but there are two which practised by men do make them in a short time as cunning as their crafts-master and to turne as right after him as any child can after his father they are Malice and Pride the devils malice is so great towards God though his Lord that there can be nothing more hatefull unto him than to be obedient to his will whose service wee count perfect freedome and doth for this cause what in him lyes that the holy and just lawes of God should be held of no force no authority by breaking them himselfe and causing others so to do and by maintaining lawes of his own repugnant to Gods as Idolatry Magicke and the like and so much doth hee please himselfe in this course that hee counteth himselfe and his followers for this doing better and more noble than other creatures as Angels and men which continue in obedience whom hee esteemes but as base slaves for that as hee saith they consent to live in such a bondage whereas living as hee doth under no command they might at least be Gods themselves in conceit and therefore against all such for the malice hee beares to God and obedience to him hee bendeth all his force and sleights if he cannot winne them hee will weary them and hee boasteth that hee hath more to follow his command than God hath And there is nothing that doth vexe him more and indeed it is his hell that when hee hath most deeply plotted and diligently practised to bring to passe a mischiefe to the dishonour of God or the hurt of his servants hee perceiveth himselfe in the end to come short of his purposes because the goodnesse of God by infinite wisdome power and mercy doth over-reach the depth of his malice using him onely to discover his owne naughtinesse but turning the businesse to his owne glory and the good of his servants and leaving him at last unto his shame as in the fall of Adam affliction of Job and the passion of our Saviour this makes him to eate and teare himselfe that hee should be but an instrument which would be counted a master of the worke and in all these appeareth his malice his pride is so great that though hee know himselfe to be over-ruled by Gods power and cannot go beyond the length of his chaine though hee suffer extreme punishment for his rebellion as separation from the divine presence and horror and though hee knowes God is very mercifull yet disdaines hee to