MEDITATIONS and Vows, Divine and Moral.  
Serving For direction in Christian and Civil practice.  
Divided into two Books.  
By Jos. Hall.  
AT LONDON Printed by Humphrey Lownes, for john Porter.  
1605.   

Votum Authoris.  

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

To the Right Worshipful Sir Robert Drury, Knight, my singular good Patron. All increase of true Ho●or a●d Virtue.  
SIr, that I have made these my homely Aphorisms public, needs n● other reason; but that, though the world is furnished with other Writings, eu●n to satiety and surfeit: yet, of these, which reduce Christianity to practise, there is (at least) scarcity enough: wherein (yet) I must needs confess, I had some eye to myself; for (having after a sort vowed this austere course of judgement and practice to myself) I thought it best to acquaint the world with it, that it might either witness my answerable proceeding, or check me in my straying therefrom: by which means, so many men as I live amongst, so many monitors I shall have, which shall point me to my own rules, and upbraid me with my aberrations. Why I have dedicated them to your name, cannot be strange to any, that knows you, my Patron; and me, your Pastor: the regard of which bond, easily drew me on to consider, that whereas my body, which was ever weak, began of ●ate to languish more; it would be not in-expedient (at the worst) to leave behind me this little monument of that great respect, which I (deservedly) bear you: And i● it shall please GOD to reprieve me, until a longer day; yet●●t shall not repent me, to have sent this unworthy scroll, to wait upon you, in your necessary absences; neither shall it be (I hope) bootless for you, to adjoin these my mean speculations, unto those grounds of virtue, you have so happily laid: to which, if they shall add but one scruple, it shall be to me sufficient joy, contentment, recompense.  
From your Halsted. Dec. 4. Your Worships humbly devoted IOS. HALL..   

The first Book, containing a full century of Meditations and Vows, both Divine and Moral.  

1.  
IN Meditation, those, which begin heavenly thoughts, & prosecute them not, are like those, which kindle a fire under green wood, and leave it, so soon as it but begins to flame: losing the hope of a good beginning, for want of seconding it with a suitable proceeding: when I set myself to meditate, I will not give over, till I come to an issue. It hath been said by some, that the beginning is as much as the midst; yea, more than all: but I say, the ending is more than the beginning.   

2 There is nothing (but Man) that respecteth greatness: Not God, not Nature, not Disease, not Death, not judgement: Not God, he is no accepter of persons: Not nature, we see the sons of Princes borne as naked, as the poorest; and the poor child as fair, welfavored strong, witty, as the heir of nobles: Not disease, death, judgement, they sicken alike, die alike, fare alike after death: There is nothing (besides natural men) of whom goodness is not respected: I will honour greatness in others, but for myself, I will esteem a dran of goodness, worth a whole world of greatness.   

3 As there is a foolish wisdom: so there 
Pro. ●9● 22 1, Cor. 120●  is a wise ignorance, in not prying into God's Ark: not enquiring into things not revealed. I would fain know all that I need, and all that I may: I leave God's secrets to himself. It is happy for me, that God makes me of his Court, though not of his Counsel.   

4.  
As there is no vacuity in nature, no more is there spiritually: Every vessel is full, if not of liquor, yet of air; so is the heart of man: though (by nature) it is empty of 
Math. 23. 28.  grace, yet it is full of hypocrisy and iniquity. Now, as it filleth with grace, so it is emptied of his evil qualities. As in a vessel, so much water as goes in, so much air goes out: but man's heart is a narrow-mouthed vessel, and receives grace but by drops; and therefore asks a long time to empty and fill. Now, as there be differences in degrees, and one heart is nearer to fullness then an other: so, the best vessel is not quite full, while it is in the body, because there are still remainders of corruption: I will neither be content with that measure of grace I have, nor impatient of God's delay: But every day I will endeavour to have one drop added to the rest, so my last day shall fill up my vessel to the brim.   

5  
Satan would seem to be mannerly & reasonable, making, as i● he would be content with one half of the heart, whereas God challengeth all or none: as (indeed) he hath most reason to claim all, that made all: But this is nothing, but a crafty fetch of Satan, for he knows, that if he have any part, God will have none; so, the whole falleth to his share alone. My heart (when it is both whole, & at the best) is but a straight & unworthy lodging for God; if it were bigger & betters I would reserve it all for him. Satan may look in at my doors by a temptation, but he shall not have so much as one chamber-room setapart, for him to sojourn in.   

6  
I see, that in natural motions, the nearer any thing comes to his end, the swifter it moveth. I have seen great rivers, which at their first rising out of some hills side, might be covered with a bushel, which, after many miles, fill a very broad channel; & drawing near to the Sea, do even make a little Sea in their own banks: So, the wind at the first rising, as a little vapour from the crannies of the earth, and passing forward about the earth, the further it goes, the more blustering and violent it waxeth; a Christians motion (after he is regenerate) is made natural to Godward; and therefore, the nearer he comes to Heaven, the more zealous he is. A good man must be like the Sun; not like Ezechias Sun, that went backward, nor like josuahs' Sun, that stood still, but David's Sun, that (like a Bridegroom) comes out of his chamber; and as a Champion rejoiceth to runn● his race: only, herein is the difference, that when he comes to his high noon, he declineth not. How ever therefore, the mind (in her natural faculties) follows the temperature of the body, yet in these supernatural things she quite crosses it, for with the coldest complexion of age, is joined in those that are truly religious, the ferventest zeal and affection to good things: which is therefore the more reverenced, and better acknowledged, because it cannot be ascribed to the hot spirits of youth. The devil himself devised that old slander of ●arly holiness; A young Saint, an old Devil: sometimes young Devils have proved old Saints; never the contrary; but true Saints in youth, do always prove Angels in their age. I will strive to be ever good, but if I should not find myself best at last, I should fear I was never good at all.   

7  
Consent hartneth sin, which a little dislike would have daunted at first; As we say, there would be no thieves, if no receivers: so would there not be so many open mouths to detract and slander, if there were not as many open ears to entertain them. If I cannot stop other men's mouths from speaking ill● I will either open my mouth to reprove it, or else I will stop mine ears from hearing it; & let him see in my face, that he hath no room in my heart.   

8  
I have oft wondered how fishes can retain their fresh taste, and yet live in salt waters; since I see that every other thing participates of the nature of the place, wherein it abides: so, the waters passing through the channels of the earth, vary their savour with the vennes of soil, through which they slide: So, brute creatures transported from one Region to another, alter their former quality, & degenerate by little and little. The like danger have I seen in the manners of men, conversing with evil companions, in corrupt places: For, besides that, it blemisheth our reputation, and makes us thought ill, though we be good; it breeds in us an insensible declination to ill; and works in us, if not an approbation, yet a less dislike of those sins, to which, our ears & eyes are so continually enured. I may have a bad acquaintance, I will never have a wicked companion.   

9  
Expectation in a weak mind, makes an evil, greater; and a good, less: but in a resolved mind, it digests an evil, before it come, and makes a future good, long before, present. I will expect the worst, because it may come the best, because I know it will come.   

10  
Some promise what they cannot do, as Satan to Christ; some, what they could, but mean not to do, as the Sons of jacob to the Shechemites: some, what they meant for the time, and after retreat, as Laban to jacob; some, what they do also give, but unwillingly, as H●rod; some, what they willingly give, and after repent them, as Ioshu● to the Gibeonites. So great distrust is there in man, whether from his impotence or faithlesness as in other things, so in this, I see God is not like man: but what ever he promises, he approves himself most faithful, both in his ability and performances: I will therefore ever trust God on his bare word, even with hope, besides hope, above hope, against hope: and onwards, I will rely on him for small matters of this life: for how shall 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 saving my soul; if I mistrust him for a crust of bread, towards my preservation.   

11  
If the world would make me his Minions he could give me but what he hath: and what hath he to give? but a smoke of honour, a shadow of riches, a sound of pleasures, a blast of fame; which, when I have had in the best measure; I may be worse; I cannot be better: I can live no whit longer, no whit merrier, no whit happier. If he profess to hate me, what can he do but disgrace me in my name, impoverish me in my state, afflict me in my body? in all which, it is easy, not to be ever the more miserable: I have been too long beguiled with the vain semblances of it: Now henceforth accounting myself borne to a better world, I will in an holy loftiness, bear myself as one too good to be enamoured of the best pleasures, to be daunted with the greatest miseries of this life.   

12  
I see there is no man so happy, as to have all things, and no man so miserable, as not to have some; Why should I look for a better condition, than all others? If I have somewhat, and that of the best things, I will in thankfulness enjoy them, and want the rest with contentment.   

13  
Constraint makes an easy thing toilesom, whereas again, love makes the greatest toil, pleasant: How many miles do we ride & run, to see one silly beast follow another, with pleasure: which, if we were commanded to measure upon the charge of a superior, we should complain of weariness. I see the folly of the most men, that make their lives miserable, and their actions tedious, for want of love to that, they must do: I will first labour to ●ettle in my heart a good affection to heavenvly things; so, Lord, thy yoke shall be easy, and thy burden light.   

14  
I am a stranger even at home, therefore if the dogs of the world bark at me, I neither care, no● wonder.   

15  
It is the greatest madness in the world, to be 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 thyself: Yet if thou wilt not be good, as thou seemest; I hold it better to seem ill as thou art: An open wicked man doth much hurt with notorioussinnes, but an hypocrite doth at last more shame goodness, by seeming good; I had rather be an open wicked man, than an hypocrite, but I had rather be no man, then either of them.   

16  
When I cast down mine eyes upon my wants, upon my sins, upon my miseries; me thinks no man should be worse, no man so ill as I; my means so many, so forceable, and almost violent; my progress so small, and insensible; my corruptions so strong, my infirmities so frequent, and remediless; my body so vnaunswerab●e to my mind. But when I look up to the blesinges that GOD hath enriched me with all, me thinks I should soon be● induced to think none more happy than myself: God is my friend, and my Father: the world not my Master, but my slave: I have friends, not many, but so tried, that I dare trust them. An estate not superfluous, not needy: yet nearer to defect, than abundance: A calling, if despised of men, yet honourable with God: A body not so strong, as to admit security, but often checking me in occasion of pleasure: nor yet so weak, 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 despair of obtaining it: My miseries afford me joy, mine enemy's advantage; my account is cast up for another world: And if thou think, I have said too much good of myself, either I am thus, or I would be.   

17  
The worldlings life is (of all other) most uncomfortable, for that which is his God, doth not alway favour him, that which should be, never.   

18  
There are three messengers of death: Casualty, Sickness, Age: The two first are doubtful, since many have recovered them both; the last is certain: The two first are sudden, the last leisurely and deliberate: As for all men upon so many summons, so, especially for an old man, it is a shame to be unprepared for death: For, where other see they may die, he sees he must die. I was long ago old enough to die, but if I live till age, I will think myself too old to live longer.   

19  
I will not care what I have, whether much or little 〈◊〉 If little, my account shall be the less; If more, I shall do the more good, and receive the more glory.   

20  
I care not for any companion, but such as may teach me somewhat, or learn somewhat of me. Both these shall much pleasure me; one as an agent, the other as an subject to work upon, neither know I whether more; for though it be an excellent thing to learn, yet I learn but to teach others.   

21  
If earth (that is provided for mortality, and is possessed by the Maker's enemies) have so much pleasure in it; that worldlings think it worth the account of their heaven: such a Sun to enlighten it, such an heaven to wall it about, such sweet fruits and flowers to adorn it, such variety of creatures, for the commodious use of it: What must heaven needs be, that is provided for God himself, & his friends: How can it be less in worth, than God is above his creatures, and Gods friends better, than his enemies. I will not only be content, but desirous to be dissolved.   

22  
It is commonly s●ene, that boldness puts men forth before their time, before their ability. Wherein, we have seen many that (like Lapwings, and Partridges) have run away with some part of their shell on their heads: Whence it follows, that as they began boldly, so they proceed unprofitably, and conclude not without shame: I would rather be haled by force of others to great duties, them rush upon them unbidden: It were better a man should want work, than that great worke● should want a man answerable to their weight.   

23  
I will use my friends, as Moses did his rod; While it was a rod, he held it familiarly in his hand; when once a Serpent, he ran away from it.   

24  
I have seldom seen much ostentation; and much learning met together: The Sun rising and declining, makes long shadows, at midday when he is at highest, none at all: Besides, that skill when it is too much shown, loses the grace, as fresh-coloured wares, if they be often opened, lose their brightness, and are soiled with much handling: I had rather, applaud my self for having much, that I show not: then that others should applaud me, for showing more, than I have.   

25  
An ambitious man is the greatest enemy to himself, of any in the world beside. For he still torments himself with hopes, and desirest and cares, which he might avoid, if he would remit of the height of his thoughts; and live quietly. My only ambition shall be to be in God's favour on earth, & to be a Saint in heaven.   

26  
There was never good thing easily comen by: The heathen man could say, God sells knowledge for sweat, and so, he doth honour for jeopardy: Never any man hath got either wealth, or learning with ease● Therefore, the greatest good must needs be most difficult. How shall I hope to get Christ, if I take no pains for him; and if in all other things the difficulty of obtaining, whets the mind so much the more to seek, why should it in this alone daunt me, I will not care what I do, what I suffer, s● I may win Christ; If men can endure such cutting, such lancing, searing of their bodies, to protract a miserable life, yet a while longer; what pain should I refuse for eternity?   

27  
I● I die; the world shall miss me but a little, I shall miss it less; Not it me, because it hath such store of better men; Not I it, because it hath so much ill, & I shall have so much happiness.   

28  
Two things make a man set by, Dignity and Desert, amongst fools the first without the second is sufficient: Amongst wise men, the second without the first; Let me deserve well, though I be not advanced. The Conscience of my worth, shall cheer me more in others contempt, than the approbation of others can comfort me● against the secret check of my own unworthiness.   

29  
The best qualities do so cleave to their subjects, that they cannot be communicated to others: For, where patrimony, & vulgar accounted of honour, follow the blood in many generations, virtue is not traduced in propagation, nor learning bequeathed by our will to our heirs: lest the givers should wax proud, and the receivers negligent: I will account nothing my own, but what I have gotten; nor that my own, because it is more of gift than desert.   

30  
Then only is the Church most happy, when Truth and Peace kiss each other; and then miserable, when either of them baulk the way, or when they meet and kiss not: For truth without peace is turbulent; and peace without truth is secure injustice; though I love peace well, yet I love main truths better; and though I love all truths well, yet I had rather conceal a small truth, then disturb a common Peace.   

31  
An indiscreet good action, is little better than a discreet mischief, for in this, the doer wrongs only the patient: but in that other, the wrong is done to the good action; for both it makes a good thing odious (as many good tales are marred in telling) & beside, it prejudiced a future opportunity: I will rather let pass a good gale of wind; and stay still on the shore, then launch forth, when I know the wind will be contrary.   

32  
The world teaches me, that it is madness to leave behind me those goods, that I may carry with me: Christianity teaches me that, what I charitably give alive, I carry with me dead; and experience teaches me, that what I leave behind I lose; I will carry that treasure with me by giving it, which the worldling looseth by keeping it; so, while his corpse shall carry nothing but a winding-cloath to his grave, I shall be richer under the earth, than I was above it.   

33  
Every worldling is an hypocrite, for while his face naturally looks upward to heaven, his heart grovels beneath on the earth; yet if I would admit of any discord in the inward & outward parts; I would have an heart, 
Coloss● 3● 2●  that should look up to heaven, in an holy contemplation of the things above, and a countenance cast down to the earth in humiliation; this only dissimilitude is pleasing to God.   

34  
The heart of man is a short word, a small substance, yet great in capacity, yea, so infinite in desire, that the round Globe of the world cannot fill the three corners of it; when it desires more, and cries, Give, Give. I will set it over to that infinite good; where the more it hath, it may desire more, and see more to be desired; when it desires but what it needeth, my hands shall soon satisfy it; either of which, if it may contain 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, merciful, and try him afterwards: I know it is as impossible for him to deceive me●, as not to be.   

36  
As Christ was both a Lamb and a Lion, so is every Christian: A Lamb for patience in suffering, and innocence of life. A Lion for boldness in his innocence: I would so order my courage and mildness, that I may be neither Lion-like in my conversation, nor sleepish in the defence of a good cause.   

37  
The godly sow in tears, reap in joy: The seede●time is commonly waterish, and louring: I will be content with a wet spring; so I may be sure of a clear and joyful harvest.   

38  
Every man hath an Heaven and an Hell: Earth is the wicked man's Heaven, his Hell is to come; On the contrary, the godly have their hell upon earth, where they are vexed with temptations, and afflictions by Satan and his complices; their heaven is above in endless happiness; If it be ill with me on earth, it is well my torment is so short, and so easy: I will not be so covetous, to hope for two heavens.   

39  
Man on his Deathbed hath a double prospect, which in his lifetime the interposition of pleasure and miseries debarred him from: The good man looks upward, and sees heaven open with Steven, and the glorious Angels ready to carry up his soul. The wicked man looks downward, and sees three terrible spectacles, Death, judgement, Hell, one beyond another; & all to be passed through by his soul: I marvel not, that the godly have been so cheerful in Death, that those torments, whose very sight hath overcomne the beholders, have seemed easy to them● I marvel not that a wicked man is so loath to hear of death, so dejected, when he feels sickness, and so desperate, when he feels the pangs of death; nor that every Balaam would fain die the death of the righteous. Henceforth, I will envy none, but a good man; I will pity nothing so much, as the prosperity of the wicked.   

40  
Not to be afflicted, is a sign of weakness: For therefore God imposes no more on me, because he sees I can bear no more: God will not make choice of a weak Champion's when I am stronger, I will look for more; And when I sustain more, it shall more comfort me, that God finds me strong, than it shall grieve me, to be pressed with an heavy affliction.   

41  
That the wicked have peace in themselves, is no wonder, they are as sure as Tentation can make them: No Prince makes War with his own Subjects: The godly are still enemies: Therefore, they must look to be assaulted both by Stratagems and violence: Nothing shall more joy me, than my inward unquietness. A just war is a thousand times more happy than an ill-conditioned Peace.   

42  
Goodness is so powerful, that it can make things simply evil (namely our sins) good to us; not good in nature, but good in the event; good, when they are done, not good to be done: Sin is so powerful, that it can turn the holiest Ordinances of God in itself: But herein our sins goes beyond our goodness; that sin defiles a man or action otherwise good; but all the goodness of the world cannot justify one sin: As the holy ●le●h in the skirt makes not the bread holy that touches it; but the unclean touching an holy thing, defiles it. I will loathe every evil for it own sake, I will do good but not trust to it.   

43  
Fools measure good actions by the event after they are done: Wise men beforehand by judgement, upon the rules of reason and faith: Let me do well, let God take charge of the success, if it be we●l accepted, it is well. If not, my thank is with God.   

44  
He was never good man, that amends not. For if he were good, he must needs desire to be better. Grace is so sweet, that who ever tastes of it, must needs long after more: and if he desire it, he will endeavour it, and if h●e do but endeavour; GOD will crown it with success. God's family admits of no dwarfs; which are unthriving, and stand at a stay; but men of measures. What ever become of my body, or my estate; I will ever labour to find somewhat added to the stature of my soul.   

45  
Pride is the most dangerous of all sins, for both it is most insinuative, having crept into HEAVEN, and Paradise; and most dangerous where it is: For where all other temptations are about evil, this alone is conversant only about good things● and one dram of it poisons many measures of grace. I will not be more afraid of doing good things amiss, then of being proud, when I have performed them.   

46  
Not only Commission makes a sin: A man is guilty of all those sins he hateth not. If I cannot avoid all, yet I will hate all.   

47  
Prejudice is so great an enemy to truth, that it makes the mind uncapable of it. In matters of faith, I will first lay a sure ground, and then believe, though I cannot argue: holding the conclusion in spite of the premises: but in other less matters, I will not so forestall my mind with resolution, as that I will not be willing to be better informed. Neither will I say in myself ● I will hold it, therefore it shall be truth; but, This is truth, therefore I will hold it: I will not strive for victory, but for truth.   

48  
Drunkenness and Covetousness do much resemble one another, for the more a man drinks, the more he thirsteth; and the more he hath, still the more he coveteth: and for their effects, besides other, both of them have the power of transforming a man into a beast, and of all other beasts, into a Swine. The former is evident to sense; the other, though more obscure, is no more questionable: the covetous man in two things plainly resembleth a Swine: That he ever roots in the earth, not so much as looking towards Heaven: That he never doth good, till his death: In desiring, my rule shall be necessity of nature, or estate; in having, I will account that my good, which doth me good.   

49  
I acknowledge no Master of Requests in Heaven but one, Christ my Mediator: I know I cannot be so happy, as not to need him, nor so miserable, that he should contemn me: I will always ask; and that of none, but where I am sure to speed, but where there is so much store, that when I have had the most, I shall leave no less behind; Though numberless drops be in the Sea, yet if one be taken out of it, hath so much the less, though insensibly; but God, because he is infinite, can admit of no diminution: Therefore are men niggardly, because the more they give, the less they have: but thou, Lord, mayst give what thou wilt, without abatement of thy store: Good prayers never came weeping home; I am sure I shall receive either what I ask, or what I should ask.   

50  
I see that a fit Booty many times makes a these, and many would be proud, if they had but the common causes of their neighbours: I account this none of the least favours of GOD, That the world goes no better forward with me; for I fear, if my estate were better to the world, it might be worse to God. As it is an happy necessity that enforces to good, so is that next happy, that hinders from evil.   

51  
It is the basest love of all others that is for a benefit; for herein we love not another, so much as ourselves: Though there were no Heaven, O Lord, I would love thee: Now there is one, I will esteem it, I will desire it, yet still will love thee for thy goodness sake; Thyself is reward enough, though thou broughtest no more.   

52  
I see men point the field, and desperately jeopard their lives, as prodigal of their blood, in the revenge of a disgraceful word against themselves, while they can be content to hear GOD pulled out of Heaven with blasphemy, and not feel so much as a rising of their blood: Which argues our cold love to God, and our over-seruent affection to ourselves: In my own wrongs, I will hold patience laudable, but in God's injuries, impious.   

53  
It is an hard thing to speak well, but it is harder to be well silent, so as it may be free from suspicion of affectation, or sullenness, or ignorance: Else loquasitie, and not silence, would be a note of wisdom. Herein I will not care how little, but how well; He said well for this. Not that which is much, is we●l, but that which is well, is much.   

54  
There is nothing more odious, then fruitless old age. Now, for that no Tree bears fruit in Autumn, unless it blossom in the spring; to the end that my age may be profitable, and laden with ripe fruit I will endeavour, that my youth may be studious, & flowered with the blossoms of learning and observation.   

55  
Revenge commonly hurts both the offerer, and sufferer: as we see in the foolish Bee (though in a ● other things commendable) yet herein the pattern of fond spightfulness; which in her anger inuenometh the flesh, and looseth hersting, and so lives a Drone ever after. I account it the only valour to remit a wrong, and will applaud it to myself, as right noble and Christian, that I might hurt, and will not.   

56  
He that lives well, cannot choose but die well; for if he die suddenly, yet he dies not unpreparedly; if by leisure, the conscience of his well-led life, makes his death more comfortable: But it is seldom seen, that he which lives i●, dy●th well, for the conscience of his former evils, his present pain, and the expectation and fear of greater, so take up his heart, that he cannot seek God; and now it is just with God, not to be sought, or not to be found, because he sought to him in his life time, and was repulsed: Whereas therefore, there are usually two main cares of good men, to live well, & die well, I will have but this one, To live well.   

57  
With God there is no freeman, but his Servant, though in the Galleys, no slave, but the sinner, though in a Palace, none noble, but the virtuous, if never so basely descended, none rich, but he that possesseth God, even in rags, none wise, but he that is a fool to himself, and the world; none happy, bu● him whom the world pities: Let me be free, noble, rich, wise, happy to God; I pass not what I am to the world.   

58  
When the mouth prayeth, man heareth; when the heart, God heareth; every good prayer knocks at Heaven for a blessing; but an importunate prayer pierces it (though as hard as brass) & makes way for itself, into the ears of the Almighty: and as it ascends lightly up, carried with the wings of Faith, so it comes ever laden down again upon our heads: In my prayers, my thoughts shall not be guided by my words; but my words shall follow my thoughts.   

59  
If that servant were condemned for evil, that gave God no more than his own, which he had received, what shall become of them that rob God of his own; If God gain a little glory by me, I shall gain more by him: I will labour so to husband the stock that God hath left in my hands, that I may return my soul better than I received it; and that he may make it better than I return it.   

60  
Heaven is compared to an hill, and therefore is figured by Olympus among the Heathen, by mount Zion in GOD'S Book: Hell chose to a Pit● The ascent to the one is hard therefore, and the descent of the other easy and headlong: and so, as if we once begin to fall, the recovery is most difficult: and not one of many stays, till he comes to the bottom, I will be content, to pant, and blow, and sweat, in climbing up to Heaven; as contrarily, I will be wary of setting the first step downward towards the Pit: For as there is a I●cobs Ladder into heaven, so there are blind stairs that go winding down into death, whereof each makes way for other; From the object, is raised an ill suggestion, suggestion draws on delight, delight consent, consent endeavour, endeavour practice, practise custom, custom excuse, excuse defence, defence obstinacy, obstinacy boasting of sin, boasting a reprobate sense: I will watch over my ways, and do thou, Lord, watch over me, that I may avoid the first degrees of sin, and if those overtake my frailty, yet keep me that presumptuous sins prevail not over me. Beginnings are with more ease and safety declined, when we are free; than proceedings when we have begun.   

61  
It is fitter for youth to learn then teach, and for age to teach then learn; and yet fitter for an old man to learn then be ignorant; I know I shall never know so much, that I cannot learn more; and I hope I shall never live so long, as till I be too old to learn.   

62  
I never loved those Salamanders, that ar● never well, but when they are in the fire of contention; I will rather suffer a thousand wrongs, then offer one; I will suffer an hundredth, rather than return one; I will suffer many, ere I will complain of one● and endeavour to right it by contending; I have ever found, that to strive with my superior is furious, with ●y equal doubtful, with my inferior, sordid & base, with any, full of unquietness.   

63  
The praise of a good speech standeth in words & matter: Matter which is as a fair and well featured body; Elegance of words, which is as a neat and well fashioned garment; Good matter slubbered up in rude & careless words, is made loathsome to the hearer, as a good body misshapen with unhandsome clothes: Elegance without soundness, is no better than a nice vanity: Although therefore the most hearers are like Bees, that go all to the flowers; never regarding the good herbs that are of as wholesome use, as the other of fair show; yet let my speech strive to be profitable; plausible as it happens● Better the coat be misshaped, than the body.   

64  
I see, that as black and white colours to the eyes, so is the Vice and Virtue of others to the judgement of men: Vice gathers the beams of the sight in one, that the eye may see it, and be intent upon it. Virtue scatters them abroad, and therefore hardly admits of a perfect apprehension: whence it comes to pass, that as judgement is according to sense, we do so soon espy, and so earnestly censure a man for one vice, letting pass many laudable qualities undiscerned, or at least unacknowledged; yea, whereas every man is once a fool, and doth that perhaps in one fit of his folly, which he shall at leisure repent of; as Noah in one hours drunkenness, uncovered those secrets which were hid six hundred years before; The world, is hereupon ready to call in question all his former integrity, and to exclude him from the hope of any future amendment. Since God hath given me two eyes; the one shall be busied about the present fault that I see, with a detesting commiseration, the other about the commendable qualities of the offender, not without an unpartial approbation of them: So shall I do GOD no wrong, in robbing him of the glory of his gifts, mixed with infirmities, nor yet in the mean time encourage Vice, while I do distinctly reserve for it a due portion of hatred.   

65  
God is above man, the brute creatures under him, he set in the midst: lest he should be proud that he hath infinite creatures under him; that one is infinite degrees above him; I do therefore owe awe unto God, mercy to the inferior creatures; knowing that they are my fellows, in respect of creation; whereas there is no proportion betwixt me and my Maker.   

66  
One said, it is good to mure the mouth to speak well, for good speech is many times drawn into the affection; But I would fear, that speaking well without feeling, were the next way to procure an habitual hypocri●i●: Let my good works follow good affections, not go before them, I will therefore speak as I think; but withal, I will labour to think well, and then I know I cannot but speak well.   

67  
When I consider my soul; I could be proud to think of how divine a nature and quality it is; but when I cast down mine eyes to my body, as the Swan to her black legs; and see what loathsome matter issues from the mouth, nostrils, ears, pores, and other passages, and how most carrion-like of all other creatures it is after death; I am justly ashamed, to think that so excellent a guest dwells but in a more cleanly dunghill.   

68  
Every worldling is a mad man: for, beside, that he prefers profit and pleasure to Virtue, the world to GOD, earth to Heaven, ti●e to eternity; he pampers the body, and starves the soul: He feeds one fowl an hundredth times, that it may feed him but once, and ●eekes all Lands and Seas for dainties; not caring whether any, or what repast, he provides for his soul: He clothes the body with all rich ornaments, that it may be as fair without, as it is filthy within; whiles his soul goes bare and naked; having not a rag of knowledge to cover it: Yea, he cares not to destroy ●is soul to please the b●dy, when for the salvation of the soul, he will not so much as hold the body short of the least pleasure. What is, if this be not a reasonable kind of madness? Let me enjoy my soul no longer, than I prefer it to my body; Let me have a deformed, lean, crooked, unhealthful, neglected body; so that I may find my soul; sound, strong, well furnished, well disposed both for earth and heaven.   

69  
Asa was sick but of his feet, far from the heart, yet because he sought to the Physicians, not to God; he escaped not: Ezekiah was sick to die, yet because he trusted to God, not to Physicians, he was restored Means without GOD cannot help; GOD without means can and often doth: I will use good means, not to rest in them.   

70  
A man's best monument is his virtuous actions, foolish is the hope ofimmortality, and future praise by the cost of a senseless stone; when the passenger shall only say, here lies a fair stone and a filthy carcase: That only can report thee rich, but for other praises, thyself must build thy own monument alive; and write thy own Epitaph in honest and honourable actions: which are so much more noble, than the other, as living men are better than dead stones: Nay, I know not if the other be not the way to work a perpetual succession of infamy: Whiles the censorious Reader, upon occasion thereof, shall comment upon thy bad life; Whereas in this every man's heart is a Tomb, and every man's tongue writes an Epitaph upon the well behaved: Either I will procure me such a Monument to be remembered by, or else it is better to be inglorious, then infamous.   

71  
The basest things are ever most plentiful; history and experience tell us, that some kind of Mouse breedeth 120. young ones in one nest, whereas the Lion, or Elephant beareth but one at once. I have ever found, the least wit yieldeth the most words: It is both the surest and wisest way, to speak little, and think more.   

7●  
An evil man is clay to God, wax to the Devil: God may stamp him into powder, or temper him a new, but none of his means can melt him. chose, a good man is God's wax, and Satan clay, he relents at every look of God, but is not stirred at any temptation. I had rather bow, then break to God; but for Satan, or the world, I had rather be broken in pieces with their violence, then suffer myself to be bowed unto their obedience.   

73  
It is an easy matter for a man to be careless of himself, & yet much easier to be enamoured of himself: For if he be a Christian, whiles he contemns the world perfectly, it is hard for him to reserve a competent measure of love to himself: If a worldling, it is not possible but he must overlove himself. I will strive for the mean of both; and so hate the world, that I may care for myself, and so care for myself, that I be not in love with the world.   

74  
I will hate popularity and ostentation, as ever dangerous, but most of all in God's business: which who so affect, do as ill spokesmen, who when they are sent to woo for GOD, speak for themselves; I know how dangerous it is to have GOD my rival.   

75  
Earth affords no sound contentment: for what is there under Heaven not troublesome, besides that which is called pleasure: and that in the end I find most irksome of all other.   

76  
God is ever with me, ever before me; I know he cannot but oversee me always, though my eyes be held that I see him not; yea, he is still within me, though I feel him not: Neither is there any moment, that I can live without God; Why do I not therefore always live with him? Why do I not account all ho●res lost, wherein I enjoy him not?   

77  
There is no man so happy as the Christian; When he looks up into Heaven, he thinks, That is my home, the God that made it, and owes it, is my Father; The Angels more glorious in nature then myself 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 he hears God thunder above his head, he thinks this is the voice of my Father; when he remembers the Tribunal of t●e last judgement, he thinks it is my Saviour that sits in it; when death, he esteems it but as the Angel set before Paradise; which with one blow admits him to eternal joy; and which is most of all, nothing in earth or Hell can make him miserable: There is nothing in the world worth envying but a Christian.   

78  
As man is a little world; so every Christian is a little Church within himself. As the Church therefore is sometimes in the wane through persecution, other times in her full glory and brightness: So let me expect myself sometimes drooping under temptations, and sadly hanging down the head, for the want of the feeling of GOD'S presence; at other times carried with the full sail of a resolute assurance to Heaven: Knowing that as it is a Church at the weakest stay, so shall I in my greatest dejection hold the child of God.   

79  
temptations on the right hand, are more perilous than those on the left; and destroy a thousand to the others ten; As the Sun more usually causeth the travailer to cast his cloak, than the wind: For those on the left hand miscarry men but two ways, to distrust, and denial of God; more rare sins: but the other, to all the rest, wherewith men's lives are so commonly defiled: The spirit of Christians is like the English jet, whereof we read, that is fired with water, quenched with oy●e. And these two, prosperity and adversity, are like heat and cold; the one gathers the powers of the soul together, and makes them abler to resist by uniting 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 contemn a proffered honour, or pleasure for conscience sake, as on the rack not to deny his profession: When these are offered, I will not nibble at the bait, that I be not taken with the hook.   

80  
GOD is Lord of my body also, and therefore challengeth as well reverent gesture, as inward devotion: I will ever in my prayers, either stand as a Servant before my Master, or kneel as a Subject to my Prince.   

81  
I have not been in others breasts; but for my own part, I never tasted of aught, that might deserve the name of pleasure; And if I could, yet a thousand pleasures cannot countervail one torment, because the one may be exquisite, the other not without composition; and if not one torment, much less a thousand; and if not for a moment, much less for eternity; and if not the torment of a part, much less of the whole; for if the pain but of a tooth be so into lerable, what shall the racking of the whole body be; and if of the body, what shall that be, which is primarily of the soul. If there be pleasures that I hear not of, I will be wary o● buying them so over-deere.   

82  
As hypocrisy is a common counterfeit of all virtues, so there is no special virtue, which is not to the very life of it seemingly resembled by some special vice: So, devotion is counterfeited by superstition, good thirst by niggardliness, charity with vainglorious pride: For as charity is bounteous to the poor, so is vainglory to the wealthy; as charity sustains all for truth, so pride for a vain praise; both of them make a man courteous & affable: So the substance of every virtue is in the heart; which since it hath not a window made into it by the Creator of it; but is reserved under lock and key for his own view: I will judge only by appearance: I had rather wrong myself by credulity, than others by unjust censures & suspicions.   

83  
Every man hath a kingdom within himself: Reason as the Princess dwells in the highest & inwardest room: The senses are the Guard and attendants on the Court; without whose aid nothing is admitted into the Presence: The supreme faculties as will, memory etc. ar● the Peers: The outward parts and inward affections are the Commons: Violent Passions are as Rebels to disturb the common Peace. I would not be a Stoic to have no Passions; for that were to overthrow this inward government, God hath erected in me; but a Christian, to order those I have: and for that I see that as in commotions, one mutinous person draws on more, so in passions, that one m●kes way for the extremitic of another (as excess of love causes excess of grie●e, upon the loss of what we loved): I will do as wise Princes use, to those they misdoubt for faction, so hold them down, and keep them bare, that their very impotency & remissness ●hall afford me security.   

84  
I look upon the things of this life, as an owner, as a stranger: As an owner in their right, as a stranger in their use. I see that owning is but a conceit besides using: I can use (as I lawfully may) other men's commodities as my own; walk in their woods, look on their fair houses, with as much pleasure as my own. Yet again, I will use my own, as if it were another's, knowing that though I hold them by right, yet it is only by Tenure at will.   

85  
There is none like to Luther's three Masters. Prayer, Tentation, Meditation: Tentation stirs up holy meditation, meditation prepares to prayer, & prayer makes profit of ●entation; and fetcheth all divine knowledge from Heaven: O● others, I may learn the Theory of Divinity, of ●hese only, the practice. Other Masters teach me by rote, to speak Parot-like of heavenly things, these alone with feeling and understanding.   

86  
Expectation is the greatest enemy both of doing well, and good acceptance of what is done I hold it the part of a wise man, to endeavour rather t●at Fame may follow him then go before him.   

87  
I see a number which with Shimei, whiles they seek their servant, which is riches; lose their souls: No worldly thing shall draw me without the gates, within which, God hath confined me.   

88  
It is an hard thing for a man to find weariness in pleasure, while it ●a●teth, or contentment in pain while he is under it: after both (indeed) it is easy: y●t both of these must be found in both; or else we shall be drunken with pleasures, and overwhelmed with sorrow: As those therefore which should eat some dish over deliciously sweet, alloy it with tart sauce, that they may not be cloyed; and those that are to receive bitter pills, that they may not be annoyed with their unpleasing ●ast, role them in Sugar; so in all pleasures it is best to labour, not how to make them most delightful, but how to moderate them from excess; and in a●l sorrows so to sett●e our hearts in true grounds of comfort, that we may not care so much for being bemoaned of others, as how to be most contented in ourselves.   

8●  
In ways, we see travailers choose not the fairest and greenest, if it be either cross or contrary, but the nearest, though miry & uneven: so in opinions, let me follow not the plausiblest, but the truest, though more perplexed.   

90  
Christian society is like a bundle of sticks laid together, whereof one kindles another: Solitary men have fewest provocations to evil, but again fewest incitations to good: so much as doing good is better than not doing evil, will I account christian good fellowship better than an Eremitish & melancholic solitariness.   

91  
I had rather confess my ignorance, than falsely profess knowledge: It is no shame not to know all things; but it is a just shame to overreach in any thing.   

62  
Sudden extremity is anotable trial of faith, or any other disposition of the soul: for as in a sudden fear, the blood gathers to the heart, for guarding of that part which is principal; so the powers of the soul combine themselves in an hard exigent, that they may be easily judged of: The faithful (more suddenly than any casualty) can lift up his heart to his stay in Heaven: Whereas the worldling stands amazed, and distraught with the evil, because he hath no refuge to fly unto, for not being acquainted with God in his peace, how should he but have him to seek in his extremity. When therefore some sudden stitch girds me in the side, like to be the messenger of death, or when the sword of my enemy in an unexpected assault threatens my body, I will seriously note how I am affected● so the suddainest evil, as it shall not come unlooked for, shall not go away unthought of: If I find myself courageous, and heavenly minded, I will rejoice in the truth of God's graces in me, knowing that one dram of tried faith, is worth a whole pound of speculative: and that which once stood by me, will never fail me: If dejected, and heartless, herein I will acknowledge cause of humiliation, and with all care and earnestness seek to store myself against the dangers following.   

93  
The rules of civil policy, may well be applied to the mind: as therefore for a Prince, that he may have good success against either rebels or foreign enemies, it is a sure axiom, Divide and rule: but when he is once seated in the throne over loyal Subjects, Unite and rule: So in the regiment of the soul, there must be variance ' set in the judgement, & the conscience, and affections, that that what is amiss may be subdued; but when all parts brought to order, it is the only course to maintain their peace; that all seeking to establish and help each other, the whole may prosper. Always to be at war, is desperate; always at peace, secure, and over Epicure-like. I do account a secure peace, a just occasion of this civil dissension, in myself, and a true Christian peace, the end of all my secret wars; which when I have achieved, I shall reign with comfort, and never will be quiet, till I have achieved it.   

94  
I brought sin enough with me into the world, to repent of all my life, though I should never actually sin; and sin enough actually every day to sorrow for, though I had brought none with me into the world: but laying both together, my time is rather too short for my repentance: It were madness in me to spend my short life in jollity & pleasures, whereof I have so small occasion, and neglect the opportunity of my so just sorrow: especially since before I came into the world, I sinned; after I am gone out of the world, the contagion of my sin past, shall add to the guilt of it; yet in both these states I am uncapable of repentance; I will do that while I may, which when I have neglected, is unrecoverable.   

95  
Ambition is torment enough for an enemy, for it affords as much discontentment in enjoying, ●as in want, making men like poisoned Rats, which when they have tasted of their bane, cannot rest till they drink, and then can much less rest, till their death: It is better for me to live in the wisemen's stocks in a contented want, then in a fools Paradise to vex myself with wil●full unquietness.   

96  
It is not possible but a conceited man must be a fool: for that overweening opinion, he hath of himself, excludes all opportunity of purchasing knowledge. Let a vessel be once full of never so base liquor, it will not give room to the costliest; but spill beside what so ever is infused: the proud man, though he be empty of good substance, yet he is full of conceit: Many men had proved wise, if they had not so thought themselves. I am empty enough to receive knowledge enough: Let me think myself but so bare as I am, & more I need not. O Lord, do thou teach me how little, how nothing I have: and give me no more than I know I want.   

97  
Every man hath his turn of sorrow; whereby, some more, some less, all men are in their times miserable, I never yet could meet with the man that complained not of somewhat. Before sorrow come, I will prepare for it, when it is come, I will welcome it; when it goes, I will take but half a farewell of it, as still expecting his return.   

98  
There be three things that follow an injury, so far as it concerneth ourselves (for as the offence toucheth GOD, it is above our reach:) revenge, censure, satisfaction; Which must be remitted of the merciful man; Yet not all at all times: But revenge always, leaving it to him that can, and will do it; censure oft times; satisfaction sometimes; He that deceives me oft, though I must forgive him, yet charity binds me not, not to censure him for untrusty: and he that hath endamaged me much, cannot plead breach of charity in my seeking his restitution: I will so remit wrongs, as I may not encourage others to offer them: and so retain them, as I may not induce God to retain mine to him.   

99  
Garments that have once one rent in them, are subject to be torn on every nail, and every briar; and glasses that are once cracked, are soon broken: such is a man's good name● once tainted with just reproach: Next to the approbation of God, and the testimony of my own conscience, I will seek for a good reputation with men● not by close carriage concealing faults, that they may not be known to my shame, but avoiding all vices, that I may not deserve it: the efficacy of the agent is in the patient wel● disposed; It is hard for me ever to do good, unless I be reputed good.   

100  
Many vegetable, and many brute creatures exceed man in length of age; which hath opened the mouths of heathen Philosophers to accuse nature, as a stepmother to man: who hath given him the lest time to live, that only could make use of his time in getting knowledge: But herein religion doth most magnify God in his wisdom and justice, teaching us, that other creatures live long, and perish to nothing; only man recompenses the shortness of his life, with eternity after it; that the sooner he dies well, the sooner he comes to the Perfection of knowledge: which he might in vain seek below; the sooner he dies ill, the less hurt he doth with his knowledge: There is great reason then, why man should live long; greater, why he should die early: I will neu●r blame God for making me too soon happy, for changing my ignorance for knowledge, my corruption for immortality, my infirmities for perfection● Come Lord lesus, come quickly.    

The second book OF MEDITATIONS and Vows,  
Divine and Moral.  
AT LONDON Printed by Humphrey Lownes, for john Porter.  
1605.   

TO THE RIGHT virtuous and Worshipful Lady, the Lady Drury, all increase of Grace.  
Madam, I know your Christian ingenuity such, that you will not grudge others the communication of this your private right: which ye● I durst not have presumed to adventure, if I feared that either the benefit of it would be less, or the acceptation. Now it shall be no less yours, only it shall be more known to be yours. Vouchsafe therefore to take part with your worthy husband, of these my simple Meditations. And if your long and gracious experience, have written you a larger volume of wholesome laws, and better informed you by precepts fetched from your own ●eeling, than I can hope for, by my b●re speculation, yet where these my not unlikely rules shall accord with yours, let your redoubled assent allow them, and they confirm it. I made them not for the eye, ●ut for the heart; neither do I commend them to your reading, but your practice: wherein also it shall not be enough, that you are a mere and ordinary agent, but that you be a pattern propounded unto others imitation: so shall your virtuous and holy progress, besides your own peace and happiness, be my crown, and rejoicing in the day of our common appearance. Halsted. Dec. 4.  
Your L. humbly devoted, Ios. Hall.   


2  
I find that all worldly things require a long labour in getting, and afford a short pleasure in enjoying them. I will not care much for what I have, nothing for what I have not.   

3  
I see natural bodies for●ake their own place and condition, for the preservation of the whole, but of all other creatures, man, and of all other men, Christians, have the least interest in themselves; I will live as given to others, lent only to myself.   

4  
That which is said of the Elephant, that being guilty to his deformity, he cannot abide to look on his own face in the water, but seeks ●or troubled and muddy channels, we see well moralised in men of evil conscience, who know their souls are so filthy, that they dare not so much as view them; but shift off all checks of their former iniquity, wit● vain excuses of good fellowship: Whence it is, that every ●inal reprehension so galls them, because it calls the eyes of the soul home to itself, & makes them see a glance of what they would not: So have I seen a foolish and timorous patient, which knowing his wound very deep, would not endure the Chirurgeon ●o search it; Whereon what can ensue, but a festering of the part, and a danger of the whole body so I have seen many prodigal wasters run so far in books, that they cannot abide to hear of a reckoning. It hath been an old and true Proverb, Oft and even reckonings make long friends. I will oft sum up my estate with GOD, that I may know what I have to expect, and answer for: Neither shall my score run on so long with GOD, that I shall not know my debts, or fear an Audit, or despair of payment.   

5  
I account this body nothing but a close prison to my soul, and the earth a larger prison to my body. I may not break prison, till I be loosed by death, but I will leave it not unwillingly when I am loosed.   

6  
The common fears of the world are causeless, and ill placed; no man fears to do ill, every man to suffer ill: wherein if we consider it well, we shall find that we fear our best friends; for my part, I have learned more of God and of myself in one weeks extremity, than all my whole lives prosperity had taught me before: And in reason and common experience, prosperity usually makes us forget our death; adversity on the other side makes us neglect our life: Now if we measure both of these by their effects, forgetfulness of death makes us secure, neglect of this life makes us careful of a better; so much therefore as neglect of life is better than forgetfulness of death; and watchfulness better than security, so much more beneficial will I esteem adversity then prosperity.   

7  
Even grief itself is pleasant to the remembrance, when it is once past, as joy is, whiles it is present. I will not therefore in my conceit make any so great difference betwixt joy and grief; sith grief past is joyful, and long expectation of joy is grievous.   

8  
Every sickness is a little death, I will be content to die oft, that I may die once Well.   

9  
Oft times those things which have been sweet in opinion, have proved bitter in experience; I will therefore ever suspend my resolute judgement, until the trial and event, in the mean while I will fear the worst, & hope the best.   

10  
In all divine and moral good things, I would fain keep that I have, and get that I want; I do not more loath all other covetousness, than I affect this: in all these things alone I profess never to have enough: If I may increase them, therefore either by labouring, or begging, or usury, I shall leave no means unattempted.   

11  
Some children are of that nature, that they are never well, but while the rod is over them: such am I to God: let him beat me, so he amend me; let him take all away from me, so he give me himself.   

12  
There must not be one uniform proceeding with all men in reprehension: but that must vary according to the disposition of the reproved: I have seen some men as thorns, which easily touched, hurt not; but if hard and unwarily, fetch blood of the hand● others, as nettles, which if they be nicely handled, sting and prick, but if hard and roughly pressed, are pulled up without harm: Before I take any man in hand, I will know whether he be a thorn or a nettle.   

13  
I will account no sin little, since there is not the least, but works out the death of the soul; It is all one, whether I be drowned in the ebbed shore, or in the midst of the deep Sea.   

14  
It is a base thing to get goods to keep them: I see that GOD which only is infinitely rich, holdeth nothing in his own hands, but gives all to his creatures. But if we will needs lay up; were should we rather repose it, then in Christ's treasury: The poor man's hand is the treasury of Christ: All my superfluity shall be there hoardward up, where I know it shall be safely kept, and surely returned me.   

15  
The School of God and Nature require two contrary manners of proceeding: In the School of Nature, we must conceive, and then beleeue● In the School of God, we must first believe, and then we shall conceive: He that believes no more than he conceives, can never be a Christian; nor he a Philosopher that assents without reason. In Nature's School we are taught to bolt out the truth by Logical discourse: God cannot endure a Logician in his School; he is the best Scholar that reasons least, and assents most: In divine things, what I may, I will conceive, the rest I will believe and admire. Not a curious head, but a credulous & plain heart is accepted with God.   

16  
No worldly pleasure hath any absolute delight in it, but as a Bee, having honey in the mouth, hath a sting in the tail; Why am I so foolish to rest my heart upon any of them; and not rather labour to aspire to that one abso●lute good, in whom is nothing ●auouring of grief, nothing wanting to perfect happiness.   

17  
A sharp reproof I account better than a smooth deceit; therefore when my friend checks me, I will respect it with thankfulness; when others flatter me, I will suspect it, and rest in my own censure of myself, who should be more privy, a●d less partial to my own deservings.   

18  
Extremity distinguisheth friends: worldly pleasures like Physicians, gives us over when once we lie a dying, and yet the deathbed had most need of comforts: Christ jesus stands by his in the pangs of death; and after death, at the bar of judgement, not leaving them either in their bed, or grave: I will use them therefore to my best advantage, not trust them. But for thee (O my Lord) which in mercy and truth canst not fail me, whom I have found ever faithful and present in all extremities; Kill me, yet will I trust in thee.   

19  
We have heard of so many thousand generations passed, and we have seen so many hundreds die within our knowledge, that I wonder any man can make account to live one day. I will die daily, it is not done before the ●ime, which may be done at all times.   

20  
Desire oft-times makes us unthankful; for who hopes for that, he hath not, usually forgets that which he hath. I will not suffer my heart to rove after high or impossible hopes, lest I should in the mean time contemn present benefits.   

21  
In hoping well, in being ill, & fearing worse, the life of man is wholly consumed. When I am ill, I will live in hope of better, when well, in fear of worse, neither will I at any time hope without fear, lest I should deceive myself with too much confidence, wherein evil shall be so much more unwelcome & intolerable, because I looked for good; nor again, fear without hope, lest I should be overmuch dejected; nor do either of them without true contentation.   

22  
What is man to the whole earth? what is earth to the Heaven? What is Heaven to his Maker? I will admire nothing in itself, but all things in God, and God in all things.   

23  
There be three usual causes of ingratitude, upon a benefit received, Envy, Pride, Covetousness: Envy looking more at others benefits than our own: Pride looking more at ourselves, than the benefit; Covetousness looking more at what we would have, than what we have. In good turns I will neither respect the giver, nor myself, nor the gift, nor others; but only the intent and good will from whence it proceeded; so shall requite others great pleasures with equal goodwill, and accept of small favours with great thankfulness.   

24  
Whereas the custom of the world, is to hate things present, to desire future, and magnific what is past● I will contrarily esteem that which is present, best: for both, what is past, was once present, & what is future, will be present; future things next, because they are present in hope; what is past, least of all, because it cannot be present, yet somewhat, because it was.   

25  
We pity the folly of the Lark, which while in playeth with the feather, and stoopeth to the glass, is caught in the Fowler's net; & yet cannot see ourselves alike made fools by Satan, who deluding us by the vain feathers, and glasses of the world, suddenly enwrappeth us in his snares; we see not the nets indeed, it is too much that we shall feel them, and that they are not so easily escaped after, as before avoided; O Lord keep thou mine eyes from beholding vanity, and though mine eyes see it, let not my heart stoop to it; but loathe it a far off; And if I stoop at any time, & be taken, Set thou my soul at liberty, that I may say, My soul is escaped even as a bird out of the snare of the Fowler; the snare is broken, and I am delivered.   

26  
In suffering evil, to look to secondary causes, without respect to the highest, maketh impatience; for so we bite at the stone, and neglect him that threw it. If we take a blow at our equal, we return it with usury, if of a Prince, we repine not: What matter is it, if God kill me, whether he do it by an Ague, or by the hand of a Tyrant's Again, in expectation of good, to look to the first cause, without care of the second, argues idleness, and causeth want: As we cannot help ourselves without God; so God will not ordinarily help us without ourselves; In both, I will look up to God, without repining at the means in one, or trusting them in the other.   

27  
If my money were another man's, I could but keep it; only the expending shows it my own: It is greater glory, comfort, and gain, to lay it out well, then to keep it safely: God hath made me not his Treasurer, but his Steward.   

28  
Augustine's friend Nebridius, not unjustly hated a short answer to a weighty & difficult question: because the disquisition of great truths requires time, and the determining is perilous: I will as much hate a tedious and farre-fetched answer to a short and easy question: For as that other wrongs the truth, so this the hearer.   

29  
Performance is a binder; I will request no more favour of any man, than I must needs: I will rather choose to make an honest shift, them overmuch enthrall myself by being beholden.   

30  
The world is a stage; Every man an actor; and plays his part here either in a Comedy or Tragedy; The good man is a Comedian, which how ever he begins, ends merrily: but the wicked man acts a Tragedy, and therefore ever ends in horror. Thou seest a wicked man vaunt himself on this stage, stay till the last act, and look to his end, as Da●id did, and see whether that be peace: Thou wouldst make strange Tragedies, if thou wouldst have but one act: who sees an Ox grazing in a fat and rank pasture, and thinks not that he is near to the slaughter? whereas the lean beast that toils under the yoke, is far enough from the Shambles. The best wicked man cannot be so envied in his first shows, as he is pitiable in the conclusion.   

32  
Of all objects of Beneficence, I would choose either an old man, or a child; because these are most out of hope to requite: The one forgets a good turn, the other lives not to repay it.   

32  
That which Pythagoras said of Philosophers, is more true of Christians: for Christianity is nothing but a divine & better Philosophy: Three sorts of men come to the Market, buyers, sellers, lookers on: The two first are both busy, and carefully distracted about their Market; only the third live happily, using the world as if they used it not.   

33  
There be three things which of all other I will never strive for: the wall, the way, the best seate● If I deserve well, a low place cannot disparaged me so much, as I shall grace it; if not, the height of my place shall add to my s●ame: whiles every man shall condemn me of pride matched with unworthiness.   

34  
I see there is not so much difference betwixt a man and a beast, as betwixt a Christian and a natural man: For whereas man lives but one life of reason, above the beast: A Christian lives four lives above a natural man: The life of inchoate regeneration by grace: The perfect life of imputed righteousness: the life of glory begun in the separation of the soul; the life of perfect glory in the society of the body, with the soul in full happiness: The woo●st whereof is better by many degrees, then t●e best life of a natural man: For whereas the dignity of the life is measured by the cause of it; in which regard the life of the plant is basest, because it is but from the juice arising from the root, administered by the earth: the life of the bruit creature better than it, because it is sensitive; of man better than it, because reasonable; and the cause of this life, is the spirit of GOD; so far as the spirit of GOD is above reason, so far doth a Christian exceed a mere naturalist. I thank God much that he hath made me a man; but more that he hath made me a Christian; without which, I know not whether it had been better for me, to have been a beast, or not to have been.   

35  
Great men's favours, friends promises, and dead men's shoes I will esteem, but not trus● to.   

36  
It is a fearful thing to sin, more fearful to delight in sin, yet worse to defend it, but worse than worst, to boast of it: If therefore I cannot avoid sin, because I am a man; yet I will avoid the delight, defence, and boasting of sin, because I am a Christian.   

37  
Those things which are most eagerly desired, are most hardly both gotten, and kept: God commonly crossing our desires, in what we are over fervent. I will therefore account all things as too good to have, so nothing too dear to lose.   

38  
It is best to be courteous to all, entire with few● so may we (perhaps) have less cause of joy, I am sure, less occasion of sorrow.   

39  
Secrecies as they are a burden to the mind ere they be uttered, so are they no less charge to the receiver, when they are uttered: I will not long after more inward secrets, lest I should procure doubt to myself, and jealous fear to the discloser: But as my mouth shall be shut with fidelity, not to blab them, so my ear shall not be too open to receive them.   

40  
As good Physicians by one receipt make way for another, so is it the safest course in practice: I will reveal a great secret to none, but whom I have found faithful in less.   

41  
I will enjoy all things in GOD, and GOD in all things, nothing in itself: So shall my joys neither change nor perish; for how ever the things themselves may alter, or fade, yet he in whom they are mine, is ever like himself, constant, and everlasting.   

42  
If I would provoke myself to contentation, I will cast down my eyes to my inferiors, and there see better men in worse condition: If to humility, I will cast them up to my betters, and so much more de●ect myself to them, by how much more I see them, thought worthy to be respected of others, and deserve better in themselves.   

43  
True virtue rests in the conscience of itself, either for reward, or censure. If therefore I know myself upright, false rumours shall not daunt me; If not answerable to the good report of my favourers, I will myself find the first fault, that I may prevent the shame of others.   

44  
I will account virtue the best riches, knowledge the next, riches the worst; and therefore will labour to be virtuous 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 than a careless oath, I will say nothing but what I dare swear, & will perform, it is a shame for a Christian to abide his tongue a false Servant, or his mind a loose Mistress.   

46  
There is a just and easy difference to be put betwixt a friend, and an enemy; betwixt a familiar and a friend; and much good use to be made of all; But of all with discretion. I will disclose myself no whi● to my enemy, somewhat to my friend, wholly to no man, lest I should be more others than my own: Friendship is brittle stuff, how know I whether he that now loves me, may not hate me hereafter?   

47  
No man but is an easy judge of his own matters; and lookers on oftentimes see the more. I will therefore submit myself to others, in what I am reproved, but in what I am praised, only to myself.   

48  
I will not be so merry as to forget God, nor so sorrowful to forget myself.   

49  
As nothing makes so strong and mortal hostility, as discord in religions, so nothing in the world unites men's hearts so firmly, as the bond of faith: For whereas there are three grounds of friendship, virtue, pleasure, profit, and by all confessions, that is the surest which is upon virtue, it must needs follow, that what is grounded on the best, & most heavenly virtue, must be the fastest● which as it unites man to God so inseparably, that no temptations, no torments, not all the gates of H●ll can sever him; so it unites one Christian soul to another so firmly, that no outward occurrences, ●o imperfections in the party loved, can dissolve them; If I love not the child of GOD for his own sake, for his Father's sake, more than my friend for my commodity, or my kinsman for blood, I never received any spark of true heavenly love.   

50  
The good duty that is differed upon a conceit of present unfitness, at last grows irksome, and thereupon altogether neglected. I will not suffer my heart to entertain the least thought of loathness towards the task of devotion, wherewith I have stinted myself: but violently break through any motion of unwillingness, not without a deep check to myself for my backwardness.   

51 Hearing is a sense of great apprehension, yet far more subject to deceit then seeing; not in the manner of apprehending, but in the uncertainty of the object: words are vocal interpreters of the mind, actions real; and therefore how ever both should speak according to the truth of what is in the heart; yet words do more bely the heart, than actions: I care not what words I hear, when I see deeds; I am sure what a man doth, he thinketh, not so always what he speaketh: Though I will not be so severe a censor, that for some few evil acts I should condemn a man of false-hartednes; yet in common course of life, I need not be so mopish, as not to believe rather the language of the hand, then of the tongue. He that says we●l, and doth well, is without exception commendable; but if one of these must be severed from the other, I like him well that doth well, and ●aith nothing.   

52  
That which they say of the Pelican, that when the Shepherds in desire to catch her, lay fire not far from her nest, which ●he finding, and fearing the danger of her young, seeks to blow out with her wings, so long till ●he burn herself, and makes herself a prey in an unwise pity to her young● I see morally verified in experience, of those which indiscreetly med●ling with the flame of descension kindled in the Church, rather increase then quench it; rather fire their own wings than help others. I had rather bewail the fire a far off, then stir in the coals of it. I would not grudge my ashes to it, if those might abate the burning, but since I see it is daily increased with partaking; I will behold it with sorrow; and meddle no otherwise then by prayers to God, and entreaties to men; seeking my own safety, and the peace of the Church in the freedom of my thought, & silence of my tongue.   

53  
That which is said of lucilla's faction, that anger bred it, pride fostered it, and covetousness confirmed it, is true of all Schisms, though with some inversion: For the most are bred through pride; whiles men upon an high conceit of themselves, scorn to go in the common road, and affect singularity in opinion; are confirmed through anger, whiles they stomach & grudge any contradiction; & are nourished through covetousness, whiles they seek ability to bea●e out their part. In some other again Covetousness obtains the first place, Anger the second, Pride the ●ast: Herein therefore I have be●ne always wont to commend and admire the humi●ity of those great & profound wi●s, whom depth of knowledge hath not led to bypaths in judgement, but wal●ing in the beaten path of the church, have bend all their forces to the establishment of received truths: accounting it greater glory to confirm an ancient verity, then to devise a new opinion (though never so probable) unknown to their predecessors: I will not reject a truth for myere novelty; old truths may come newly to light: neither is God tied to times for the gift of his illumination, but I will suspect a novel opinion of untruth; and not entertain it, unless it may be deduced from ancient grounds.   

54  
The ear and the ey● are the minds rece●uers; but the tongue is only busied in expending the treasure received, if therefore the revenues of the mind be uttered as fast or faster than they are received, it cannot be but that the mind must needs be held bare, and can never lay up for purchase. But if the receivers take in still with no utterance, the mind may soon grow a burden to itself, and unprofitable to others. I will not lay up too much, and utter nothing, lest I be covetous, nor spend much, and store up little, lest I be prodigal and poor.   

55  
I will speak no ill of others, no good of myself.   

56  
That which is the misery of travailers, to find many hosts, and few friends, is the estate of Christians in their pilgrimage to a better life: Good friends may not therefore be easily foregone; neither must they be used as suits of apparel, which when we have worn threadbare, we cast off, and call for new; Nothing but death or villainy shall divorce me from an old friend: But still I will follow him so far, as is either possible or honest: And then I will leave him with sorrow.   

57  
True Friendship necessarily requires Patience, for there is no man in whom I shall not mislike somewhat; and who shall not as justly mislike somewhat in me. My friends faults therefore, if little, I will swallow and digest; if great, I will smot●er them; how ever, I wil● wink at them to others, but lovingly notify them to himself.   

58  
Injuries hurt 〈◊〉 mor● in the receiving, then in the remembrance: A small injury shall go as it comes, a great injury may dine or sup with me; but none at all shall lodge with me; why should I vex myself, because another hath vexed me.   

59  
It is good dealing with that, over which we have the most power: if my estate will not be framed to my mind, I will labour to frame my mind to my estate.   

60  
In greatest company I will be alone to myself; in greatest privacy, in company with God.   

61  
Grief for things past that cannot be remedied, and care for things to come that cannot be prevented, may easily hurt, can never benefit me; I will therefore commit myself to God in both, and enjoy the present.   

62  
Let my estate be never so mean, I will ever keep myself rather beneath; then either level, or above it: A man may rise when he will with honour, but cannot fall without shame.   

63  
Nothing doth so befool a man as extreme passion; this doth both make them fools, which otherwise are not; and show them to be fools that are so: Violent passions, if I cannot tame them, that they may yield to my ease; I will at least smother them by concealment, that they may not appear to my shame.   

64  
The mind of man, though infinite in desire, yet is finite in capacity: Since I cannot hope to know all things, I will labour first to know what I needs must for their use; next, what I best may for their convenience.   

65  
Though time be precious to me (as all irrevocable good things deserve to be) and of all other things I would not be lavish of it; yet I will account no time lost, that is either lent to, or bestowed upon my friend.   

66  
I will honour good examples, but I will live by good precepts.   

67  
As charity requires forgetfulness of evil deeds, so Patience requires forgetfulness of evil accidents● I will remember evils past to humble me, not to vex me.   

68  
It is both a misery and a shame, for a man to be a Bankrupt in love; which he may easily pay, and be never the more impovirished. I will be in no man's debt for good will; but will at least return every man his own measure; if not with usury: It is much better to be a Creditor, than a Debtor in any thing; but especially of this: yet of this, I will so be content to be a debtor, that I will always be paying it where I owe it; and yet never will have so paid it, that I shall not owe it more.   

69  
The Spanish proverb is too true; Dead men & absent find no friends: All mouths are boldly opened with a conceit of impunity: My ●are shall be no grave to bury my friends good name: But as I will be my present friends self, So I will be my absent friends Deputy; to say for him what he would, and cannot speak for himself.   

70  
The loss of my friend as it shall moderately grieve me, so it shall another way much benefit me in recompense of his want: for it shall make me think more often, and seriously of earth, and of heaven: Of earth, for his body which is reposed in it: of Heaven for his soul, which possesseth it before me: of earth to put me in mind of my like frailty and mortality: of Heaven, to make me desire, and after a sort emulate his happiness and glory.   

71  
Variety of objects is wont to cause distraction; when again a little one lay● close to the eye, if but of a penny breadth, wholly takes up the sight, which could else see the whole half Heaven at once: I will have the eyes of my mind ever forestalled, and filled with these two objects, the shortness of my life, eternity after death.   

72  
I see that he is more happy, that hath nothing to lose, than he that looseth that which he hath. I will therefore neither hope for riches, nor fear poverty.   

73  
I care not so much in anything for multitude, as for choice; Books & friends I will not have many: I had rather ●eriouslv converse with a few, then wander amongst many.   

74  
The wicked man is a very coward, and is afraid of every thing of God, because he is his enemy, of Satan, because he is his tormenter; of God's creatures, because they joining with their Maker, fight against him; of himself, because he bears about him his own accuser, and executioner: The godly man contrarily, is afraid of nothng● not of GOD, because he knows him his best friend, and therefore will not hurt him; not of Satan, because he cannot hurt him, not of afflictions, because he knows they proceed from a loving God, and end his own good; not of the creatures, since the very stones of the field are in league with him; not of himself, since his conscience is at peace; A wicked man may be secure, because he knows not what he hath to fear, or desperate, through extremity of fear; but truly courageous he cannot be. faithlessness cannot choose but be false hearted: I will ever by my courage take trial of my faith: By how much more I fear, by so much less I believe.   

75  
The godly man lives hardly, and like the Ant toils here, during the Summer of his peace, holding himself short of his pleasures, as looking to provide for an Winter● which when it comes, he is able to wear it out comfortably; whereas the wicked man doth prodigally lash out all his joys in the time of his prosperity: and like the Grasshopper, singing merrily all Summer, is starved in Winter. I will so enjoy the present, that I will lay up more for hereafter.   

76  
I have wondered oft, and blushed for shame, to read in mere Philosophers (which had no other Mistress but Nature) such strange resolution in the contempt of both fortunes (as they call them); such notable precepts for a constant settledness and tranquillity of mind; and to compare it with my own disposition, and practise; whom I have found too much drooping and dejected under small crosses, and easily again carried away with little prosperity. To see such courage and strength to contemn death in those, which thought they wholly perished in death, and to find such faintheartedness in myself at the first conceit of death, who yet am throughlie persuaded of the future happiness of my soul: I have that benefit of nature as well as they, besides infinite more help that they wanted● Oh the dullness & blindness of us unworthy Christians, that suffer Heathens by the dim candlelight of Nature, to go further than we by the clear Sun of the Gospell● that an indifferent man could not tell by our practice, whether were the Pagan. Let me never for shame account myself a Christian, unless my Art of Christianity have imitated and gone beyond nature so far, that I can find the best heathen as far below me in true resolution, as the vulgar sort were below them. Else, I may shame Religion, it can neither honest nor help me.   

77  
If I wou●d be irreligious & unconscionable, I would make no doubt to be rich, for if a man will defraud, dissemble, forswear, bribe, oppress, serve the time, make use of all men for his own turn, make no scruple of any wicked action for his advantage: I cannot see how he can escape wealth and preferment. But for an upright man to rise is difficult; whiles his conscience straightly curbs him in from every unjust action; and will not allow him to advance himself by indirect means: So riches come seldom easily to a good man; seldom hardly to the consciencelesse. Happy is that man that can be rich with truth, or poor with contentment, I will not envy the gravel in the unjust man's throat. Of riches let me never have more, than an honest man can bear away.   

78  
God is the God of order not of confusion: As therefore in natural things he uses to proceed from one extreme to another by degrees, through the mean; so doth he in spiritual. The Sun rises not an once to his highest from the darkness of midnight, but first sends forth some feeble glimmering of light in the dawning; then looks out with weak and waterish beams, & so by degrees ascends to the midst of heaven: So in the seasons of the year, we are not one day scorched with a Summer heat, and on the next, frozen with a sudden extremity of cold: But Winter comes on softly, first by cold dews, then hoar frosts, until at last it descend to the hardest weather of all: such are GOD'S spiritual pro●eedings● He never brings ani● man from the estate of sin, to the estate of glory, but through the state of grace. And in grace seldom when, any man from gross wickedness, to any eminency of perfection: I will be charitably jealous of those men, which from notorious lewdness leap at once into a sudden forwardness of profession. Holiness doth not like ●onas gourd grow up in a night. I like it better to go on soft and sure, then for an hasty fit to run myself out of wind, and after stand still and breathe me.   

79  
It hath been said of old, To do well and hear ill, is princely; which as it is most true, by reason of the Envy which follows upon justice; so is the contrary no less justified by many experiments: To do ill, and to hear well, is the fashion of many great men: To do ill, because they are borne out with the assurance of impunity. To hear well, because of abundance of Parasites, which as Ravens to a carkasse●●ather about great men. Neither is there any so great misery in greatness as this, that it conceals men from themselves; and when they will needs have a sight of their own actions, it shows them a ●alfe glass to look in. Meanness of state (that I can find) hath none so great inconvenience. I am no whit sorry that I am rather subject to contempt, than flattery.   

80  
There is no earthly blessing so precious, as health of body, without which all other worldly good things are but troublesome: Neither is there any thing more difficult, then to have a good soul in a strong and vigorous body; for it is commonly seen, that the worse part draws away the better: But to have an healthful and sound soul, in a weak sickly body, is no novelty; whiles the weakness of the body is an help to the soul: playing the part of a perpetual monitor, to incite it to good, and check it for evil: I will not be over glad of health, nor over fearful of sickness. I will more fear the spiritual hurt that may follow upon health, than the bodily pain that accompanies sickness.   

81  
There is nothing more troublesome to a good mind then to do nothing; for besides the furtherance of our estate, the mind doth both delight, and better itself with exercise. There is but this difference then betwixt labour and idleness; that labour is a profitable and pleasant trouble, idleness a trouble both unprofitable and comfortless. I will be ever doing something, that either God when he cometh, or Satan when he tempteth, may find me busied. And yet since as the old proverb is, Better it is be idle then effect nothing, I will not more hate doing nothing, then doing something to no purpose. I shall do good but a while; let me strive to do it while I may.   

82  
A faithful man hath three eyes: The first of sense, common to him with brute creatures; the second of reason, common to all men; the third, of faith proper to his profession: Whereof each looketh beyond other, and none of them meddleth with others obiect●: For neither doth the eye of sense reach to intelligible things, and matters of discourse: nor the eye of reason to those things which are supernatural and spiritual; neither doth faith look down to things that may be sensibly seen. If thou discourse to a brute beast of the depths of Philosophy never so plainly, he understands not, because they are beyond the view of his eye, which is only of sense: If to a mere carnal man of di●ine things: He perceiveth not the things of God, neither indeed can do, because they are spiritually discerned; and therefore no wonder if those things seem unlikely, incredible, impossible to him, which the faithful man having a proportionable means of apprehension, doth as plainly see, as his eye doth any sensible thing. Tell a plain countryman that the Sun, or some higher or lesser star, is much bigger than his Cartwheel; or at least so many scores bigger than the whole earth; he laughs thee to scorn, as affecting admiration, with a learned untruths Yet the Scholar by the eye of reason, doth as plainly see & acknowledge this truth, as that his hand is bigger than his pen: What a thick mist; yea, what a palpable & more than Egyptian darkness doth the natural man live? What a world is there, that he 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 them 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 herb, or flower, or worm that he treads on, is there, whose true essence he knoweth? No not so much, as what is in his own bosom; What it is, where it is, or whence it is that gives ●eing to himself: But for those things which concern the best world, he doth not so much as confusedly see them, neither knoweth whether they be: He sees no whit into the great & awful majesty of God; he discerns him not in all his creatures, filling the world with his infinite & glorious presence; he sees not his wise providence overruling all things, disposing all casual events, ordering all sinful actions of men to his own glory; he comprehends nothing of the beauty, majesty, power, & mercy of the Saviour of the world, sitting in his humanity at his father's right hand: He sees not the unspeakable happiness of the glorified souls of the Saints; he sees not the whole heavenly commonwealth of Angels, ascending & descending to the behoof of God's children; waiting upon him at all times invisibly; not excluded with the closeness of prisons nor desolatnes of wildernesses; and the multitude of evil spirits passing & standing by him to tempt him unto evil; but like unto the foolish bird, when he hath hid his head that he sees no body, he thinks himself altogether unseen: & then counts himself solitary, when his eye can meet with no companion. It was not without cause that we call a mere fool, a Natural; for how ever worldlings have still thought christians Gods fools, we know them the fools of the world. The deepest Philosopher that ever was (saving the reverence of the schools) is but an ignorant sot to the simplest Christian: For the weakest Christian may by plain information see somewhat into the greatest mysteries of Nature, because he hath the e●e of reason common with the best but the best Philosopher by all the demonstration in the world, can conceive nothing of the mysteries of godliness; because he utterly ●ants the eye of faith. Though my insight into matters of the world be so shallow, that my simplicity moveth pity, or maketh sport unto others; it shall be contentment & happiness, that I see further into better matters: That which I see not is worthless, and deserves little better than contempt; that which I see is unspeakable, inestimable, for comfort, for glory.   

83 It is not possible for an inferior to live at peace, unless he have learned to be contemned. For the pride of his Superiors, and the malice of his equals & inferiors, shall offer him continual● and inevitable occasions of unquietness. As contentation is the mother of inward peace with our selves; so is humility the mother of peace with others: for if thou be vile in thine own eyes first, it shall the less trouble thee to be accounted vile of others. So that a man of an high heart in a low place, cannot want discontentment; whereas a man of a lowly●stomak, can swallow & digest contempt without any distemper. For wherein can he be the worse for being contemned, who out of his own knowledge of his deserts did most of all contemn himself I should be very improvident, if in this cal●ing I did not look for daily contempt: wherein, we are made a spectacle to the world, to Angels, & men: when it comes, I will either embrace it, or contemn it. Embrace it when it is within my measure, when above, contemn it: so embrace it, that I may more humble myself under it; & so contemn it, that I may not give heart to him that offers it; nor disgrace him, for whose cause I am contemned.   

14 Christ raised three dead men to life: One newly departed; another on the Beer, a third smelling in the grave; to show us that no degree of death is so desperate, that it is past help. My sins are many, & great, yet if they were more, they are far below the mercy of him that hath remitted them● & the value of his ransom that hath paid for them: A man hurts himself most by presumption, ●ut we cannot do God a greater wrong, then to despair of forg●uenes. It is a do●ble injury to God, first that we offend his justice by sinning, then that we wrong his mercy with despairing. etc.   

85 For a man to be weary of the world through miseries that he meets with, and for that cause to covet death, is neither difficult, nor commendable; but rather argues a base weakness of mind. So it may be a cowardly part to contemn the utmost of all terrible things, in a fear of lingering misery: But for a man either living happily here on earth, or resolving to live miserably, yet to desire his removal to Heaven, doth well become a true Christian courage; and argues a notable mixture of patience & faith: ●f patience, for that he can and dare abide to live sorrowfully; of faith, for that he is assured of his better Being otherwhere; and therefore prefers the absent joys he looks for, to those he feels in present: No sorrow shall make me wish myself dead, that I may not be at all: No contentment shall hinder me from wishing myself with Christ, that I may be happier.   

89 It was not for nothing, that the wise Creator of all things hath placed gold & silver, and all precious minerals under our feet to be trod upon; and hath hid them low in the bowels of the earth, that they cannot without great labour be either found, or gotten; whereas he hath placed the noblest part of his creation above our heads; and that so open to our view, that we cannot choose but every moment behold them: wherein what did he else intent, but to draw away our minds from these worthless, & yet hidden treasures, to which he foresaw we would be too much addicted, & to ca●l them unto the contemplation of those better things, which besides their beauty, are more oblivious to us; that in them we might see & admire the glory of their Maker, and withal seek our own. How do those men wrong themselves, & misconstrue God, who, as if he had hidden these things, because he would have them sought, and laid the other open for neglect, bend themselves wholly to the seeking of these earthly commodities & do no more mind heaven, than if there were non. If we could imagine a beast to have reaso, how could he be more absurd in his choice? How easy is it to observe, that still the higher we go, the more purity & perfection we find So earth is the very dross & dregs of all the elements, water somewhat more pure than it, yet also more feculent than the air above it; the lower air less pure than his uppermost regions, & yet they as far inferior to the lowest heavens: which again are more exceeded by the glorious and empireall seat of God, which is the heaven of the just. Yet they (brutish men) take up their rest, and place their felicity in the lowest and worst of all God's workmanship; not regarding that, which with it own glory can make them happy. Heaven is the proper place of my soul, I will send it up thither continually in my thoughts whiles it sojourns with me, before it go to dwell there for ever.   

87 A man need not to care for more knowledge, then to know himself; he needs no more pleasure then to content himself; no more victory then to overcome himself, no more riches then to enjoy himself. What fools are they that seek to know all other things, & are strangers in themselves; that seek altogether to satisfy others humours, with their own displeasure; that seek to vanquish Kingdoms & Countries, when they are not Masters of themselves; that have no hold of their own hearts, yet seek to be possessed of all outward commodities: Go home to thyself first, vain heart, & when thou hast made sure work there, in knowing, contenting, overcoming, enjoying thyself, spend all the superfluity of thy time & labour upon others.   

88 It was an excellent rule that fell from Epicure, whose name is odious to us for the father of looseness. That if a man would be rich, honourable, aged, he should not strive so much to add to his wealth, reputation, years, as to detract from his desires. For certainly in these things, which stand most upon conceit, he hath the most that desireth least. A poor man that hath little, and desires no more, is in truth richer than the greatest monarch, that thinks he hath not what he should; or what he might, or that grieves there is no more to have. It is not necessity but ambition that sets men's hearts on the rack. If I have meat, drink, apparel, I will learn therewith to be content. If I had the world full of wealth beside, I could enjoy no more than I use; the rest could please me no otherwise but by looking on; and why can I not thus solace myself, while it is others?   

89  
An inconstant & wavering mind, as it makes a man unfit for Society (for that there can be no assurance of his words, or purposes, neither can we build on them without deceit) so, besides that, it makes a man ridiculous, it hinders him from ever attaining any perfection in himself For a rolling stone gathers no moss; and the mind whilst it would be every thing, proves nothing; oft changes cannot be without loss: yea, it keeps him from enjoying that which he hath attained, for it keeps him ever in work: buildings pulling down, selling, changing, buying, commanding, forbidding: so whiles he can be no other man's friend, he is the least his own. It is the safest course for a man's profit, credit, and ●●se, to deliberate long, to resolve surely, hardly to alter. Not to enter upon that, whose end he foresees not answerable; and when he is once entered, not to surcease till he have attained the end he foresaw: so may he to good purpose begin a new work, when he hath well finished the old.   

90 The way to Heaven is like that which ●onathan and his armour bearer passed betwixt two rocks, one Bozez, the other Sene●; that is foul and thorny; whereto we must make shift to climb on our hands and knees; but when we are comen up, there is victory, and triumph. God's children have three suits of apparel, whereof two are worn dail●y on earth, the third laid up for the in the wardrobe of Heaven; They are ever either in black mourning, in red persecuted, or in white glorious: Any way shall be pleasant to me, that leade● unto such an end: It matters not what rags or what colours I wear with men, so I may walk with my Saviour in white, and reign with him in glory, Amen.   
FINIS.