MEDITATIONS AND VOWS DIVINE AND MORAL

 

BY BISHOP HALL

 1. AFTER an account of the lives, sufferings, and deaths of those holy men, who sealed the ancient religion with their blood, I believed nothing would either be more agreeable or more profitable to the serious reader, than some extracts from the writings of those who sprung up, as it were, out of their ashes. These breathe the same spirit, and were, in a lower degree, partakers of the same sufferings. Many of them took joyfully the spoiling of their goods, and all had their names cast out as evil; being branded with the nickname of Puritans, and thereby made a bye-word and a proverb of reproach.

 

 2. I have endeavored to rescue from obscurity a few of the most eminent of these: I say, a few; for there is a multitude of them, which it would be tedious even to name. Nor have I attempted to abridge all the works of these few; for some of them are immensely voluminous. The Works of Dr. Goodwin alone would have sufficed to fill fifty volumes. I have therefore selected what I conceived would be of most general use, and most proper to form a complete body of Practical Divinity.

 

 3. I am sensible, even these excellent writers are not without their blemishes. Their language is not so smooth and terse, as that of the present age. Many of their expressions are now quite out of date, and some unintelligible to common readers. The whole language of Bishop Hall, (if we rank him in that number,) is too stiff, labored, and affected. That of most of the rest, runs into the other extreme, is too low, and purposely neglected. 

 

 Add to this, that they are exceeding verbose, and full of circumlocutions and repetitions. But I persuade myself, most of these defects are removed in the following sheets. The most exceptionable phrases are laid aside; the obsolete and unintelligible expressions altered; abundance of superfluous words are retrenched; the immeasurably-long sentences shortened; many tedious circumlocutions are dropped, and many needless repetitions omitted.

 

 4. But it should not be concealed, that there are other blemishes than these, in the greater part of the Puritan writers. One of these is, that they drag in controversy on every occasion, nay, without any occasion or pretence at all. Another is, that they generally give a low and imperfect view of sanctification or holiness. The former of these it was easy to remedy, by leaving out all that but glanced upon controversy: so that now all that fear GOD, though of various opinions, may read them both with advantage and pleasure. The latter defect, I trust, is fully supplied by the preceding and following tracts.

 

 5. But abundant recompence is made for all their blemishes, by the excellencies which may be observed in them. Such is the spirit wherewith they write: they appear, one and all, to be quite possessed with the greatness and importance of their subject, to be thoroughly in earnest, and as serious as if they were just returned from, or launching into eternity. Their judgment is generally deep and strong, their sentiments just and clear, and their tracts on every head full and comprehensive, exhausting the subjects on which they write.

 

 6. More particularly, they do indeed exalt CHRIST. They set him forth in all his offices. They speak of him, as those that have seen his glory, full of grace and truth. They sum up all things in CHRIST, deduce all things from him, and refer all things to him.

 

 7. And next to God himself, they honor his Word. They are men mighty in the Scriptures, equal to any of those who went before them, and far superior to most that have followed them. They prove all things hereby. Their continual appeal is, To the law and to the testimony. Nor do they-easily form a judgment of any thing, till they have weighed it in the balance of the sanctuary.

 

 8. Hence it is, that they are continually tearing up the very roots of Antinomianism, by showing at large, from the oracles of GOD, the absolute necessity, as of that legal repentance which is previous to faith, so of that evangelical repentance which follows it, and which is essential to that holiness, without which we cannot see the Lord.

 

 9. But the peculiar excellency of these writers seems to be, the building us up in our most holy faith. It is frew:ently observed, that after the first joy of faith, wherein the young believer rides as upon the wings of the wind, he either suddenly, or gradually sinks down, and meets as it were a vast vacuity. He knows not what to do with his faith, or how to exercise himself unto godliness. There appears (*) a great gulph, an huge chasm between the first and the perfect love. Now this Mr. Bolton, Dr. Preston, Dr. Sibs, and their cotemporaries, above all others, instruct us how to pass through how to ease the faith which God has given, and to go from strength to strength. They lead us by the hand in the paths of righteousness, and show us how, in the various circumstances of life, we may most surely and swiftly grow in grace, and in the knowledge of our Lord Jesus CHRIST.

 

 1. IN meditation, those who begin heavenly thoughts, and prosecute them not, are like those that kindle a fire under green wood, and leave it as soon as it begins to flame. When I set myself to meditate, I will not give over till I come to an issue. It has been said by some, that the beginning is as much as the middle; yea, more but I say, the ending is more than the beginning.

 

 2. There is nothing, but man, that respecteth greatness: not God; not death; not judgment. Not God he is no accepter of persons. Not nature: we see the sons of princes born as naked as the poorest: and the poor child as fair, well-favored, strong, and witty, as the heir of nobles. Not disease, death, judgment: they sicken alike, die alike, fare alike after death. There are none, besides natural men, of whom goodness is not respected. I, will honor greatness in others: but for myself, I will esteem a dram of goodness, worth a whole world of greatness.

 

 3. As there is a foolish wisdom, so there is a wise ignorance; in not prying into God's ark; not inquiring 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 council.

 

 4. I see that in natural motions, the nearer any thing comes to its end, the swifter it moveth. I have seen great rivers, which at their first rising out of some hill's

 

side, might be covered with a bushel; which, after many miles, fill a very broad channel; and drawing near to the sea, 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 Christian's motion (after he is regenerate,) is made natural to God-ward: and therefore, the nearer he comes to heaven, the more zealous he is. A good man must not be like Hezekiah's sun, that went backward; nor like Joshua's sun, that stood still; but David's sun, that, like a bridegroom, comes out of his chamber, and as a champion rejoiceth to run his race:.only, herein is the difference, that when he comes to his high noon, he declineth not. However, 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 early holiness, “A young saint, an old devil." Sometimes young devils have proved old saints; seldom if ever the contrary: but true saints in youth 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.

 

 5. As we say, there would be no thieves, if no receivers; so would there not be so many mouths to detract and slander, if there were not so many open ears to entertain them. If I cannot stop another man's mouth from speaking ill, I will either open my mouth to reprove it, or else I will stop mine ears from hearing it;

 

and let him see in my face, that he has no room in my heart.

 

 6. Conversing with evil companions, works in us, if not an approbation, yet a less dislike of those sins to which our ears and eyes are so continually inured. I may have had a bad acquaintance: I will never have a bad companion.

 

 7. God is not like man: but in whatever he promises, he proves himself most faithful. I will therefore ever trust God on his bare word; even with hope, besides hope, above hope, against hope. How shall I 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

 

 8. Constraint makes an easy thing toilsome; whereas love makes the greatest toil pleasant. How many miles do we ride and run, to see one silly beast follow another, which if we were commanded to measure, upon the charge of a superior, we should complain of weariness. I see the folly of most men, that makes their lives miserable, for want of love to that they must do. I will first labor to settle in my heart a good affection to heavenly things; so, Lord, thy yoke shall be easy, and

 

thy burden light.

 

 9. There are three messengers of death; casualty, sickness, age. The two, first are doubtful; since many have recovered from 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 others see they may die, he sees he must die. I was long ago old enough to die but if I live till advanced age, I shall think myself too old to live longer.

 

 1O. If earth, (that is provided for mortality, and is possessed by the Maker's enemies,) have so much pleasure in it, 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 commodious use of it: what must heaven be, that is provided for God himself, and his friends

 

 11. I will use my friend as Moses did his rod; while it was a rod, he held it familiarly in his hand; when a serpent, he ran away from it.

 

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

 

 13. 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.

 

 14. 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 innocency. I would so order my courage and mildness, that I may be neither lionlike in my conversation, nor sheepish in the defense of a good cause.

 

 15. He was never a good man that amends not. For if he were good, he must needs desire to be better. Grace is so sweet, that whoever tastes of it must needs long after more; and if he desire it, he will endeavor it; and if he do but endeavor, God will crown him with success. Whatever becomes of my body, or my estate, I will ever labor to find somewhat added to the stature of my soul.

 

 16. Men are niggardly, because the more they give, the less they have; but You, Lord, mayst give what you wilt, without abatement of thy store. Good prayers never came weeping home. I am sure I shall receive either what I do ask, or what I should ask.

 

 17. With God there is no free man, but his servant, though in the gallies; no slave but the sinner, though in the 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, but he whom the world pities. Let me be free, noble, rich, wise, and happy to GOD, I care not what I am to the world.

 

 18. When the mouth prays, man heareth; when the heart, God heareth. Every good prayer knocketh at heaven for a blessing; but an importunate prayer pierceth it, and makes way into the ears of the Almighty. And as it ascends lightly up, carried with the wings of faith; so it comes ever laden down upon our heads.

 

 19. It is fitter for youth to learn than teach; and for age to teach, than learn; and yet fitter for an old man to learn than to 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.

 

 2O. I never loved those salamanders that are never well but when they are in the fire of contention. I will rather suffer a thousand wrongs, than, offer one: I will suffer an hundred, rather than return one: I will suffer many ere I complain of one, and endeavor to right it by contending. I have ever found, that to strive with my superior, is furious; with my equal, doubtful; with my inferior, sordid and base; with any, full of unquietness.

 

 21. I will hate popularity, (as ever dangerous; but most of all in God's business,) which whoso 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.

 

 22. God is ever with me, ever before me. I know he cannot but see 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 II not, therefore,, always live with him Why do I not account all hours lost, wherein f enjoy him not

 

 23. 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.

 

 24. 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 week's extremity, than all my life's 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 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 than prosperity.

 

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

 

 26. In Divine 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 these things alone, I profess never to have enough. If I may increase them, either by laboring, begging,, or usury, I shall leave no means unattempted.

 

 27.. 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.

 

 28. I will account no sin little; since there is not the least, but works the death of the soul. It is all one, whether I be drowned near the shore, or in the midst of the sea.

 

 29. Extremity distinguisheth friends. Worldly pleasures, like physicians, give us over when we he dying; and yet the death-bed has most need of comforts. CHRIST standeth by his, in the pangs of death; and after death at the bar of judgment; not leaving then either in their bed or grave. I will use them therefore; not trust them. But for thee, O my Lord, who in mercy and truth can not fail me, (whom I have found ever faithful and present in all extremities,) kill me, yet will I trust in thee.

 

 3O. 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. That is not done before the time, which may be done at all times.

 

 31. What is man to the whole earth What is earth to the heaven What is heaven to its Maker I will admire nothing in itself; but all things in GOD, and God in all things.

 

 32. In suffering evil, to look to second 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 from 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 Again, in expectation of good, to look to the first cause, without care of the second, argues idleness, and causes 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.

 

 33. I will not be so merry as to forget God; nor so sorrowful as to forget myself.

 

 34. As nothing makes so strong and mortal hostility as discord in religion; 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,. and 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 hell can sever him; so it unites one Christian soul to another so firmly, that no outward occurrences, no, imperfections in the party loved, can dissolve them.

 

 35. The duty that is deferred upon a conceit of present unfitness, at last grows irksome; and thereupon is altogether neglected. I will not suffer my heart to entertain the least thought of loathing towards the task of devotion; but violently breakthrough any unwillingness; not without a deep check to myself for my backwardness.

 

 36. Though time be precious to me, (as all irrevocable 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.

 

 37. 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 impoverished. 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.

 

 38. 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 tormentor: 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 nothing. 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 tend to 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 has 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, make trial of my faith. By how much more I fear, by so much less I believe.

 

 39. A believer has 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 the other; and none of them meddleth with the other's objects. For, neither Both 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 does faith look down to things that may be sensibly seen. If you 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 Divine things; he perceiveth not the things of God: neither, indeed, can do, because they are spiritually discerned. And therefore no wonder i f those things seem unlikely, incredible, impossible to him, which the spiritual man does as plainly see, as his eye Moth any sensible thing. Tell a plain country-nian, that the sun or some star is much larger than his cart-wheel; and especially if you tell him, it is much larger than the whole earth; be laughs you to scorn. Yet the scholar, by the eye of reason, does as plainly see this truth as that his hand is larger than his pen. What a thief: mist, yea, what a palpable, and more than Egyptian darkness, does the natural man live in! What a world is there that he does not see at all! And how little does he see in this, which is his proper element! There is no bodily thing, but the brute creatures see as well as he; and 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 does perfectly know What herb, or flower, or worm that he treads on, is there, whose true essence he knows No, not so much as what is in his own bosom; what it is, where it is, or whence it is that gives being to himself. But, for those things which concern the best world, he does not so much as confusedly see them; neither knows whether they be. He sees no whit into the great and awful majesty of God. He discerns him not in his creatures, filling the world with his infinite and glorious presence. He sees not his wise Providence, over-ruling all things, disposing all casual events, ordering all sinful actions of men to his own glory. He comprehends nothing of the beauty, majesty, power, and mercy of the Savior 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 and descending to God's children, waiting upon them at all times invisibly, not excluded with closeness of prisons, nor desolateness of wildernesses; and the multitude of evil spirits passing and stand ng by himself to tempt him to evil: but, like the foolish bird, when he has hid his head that he sees nobody, he thinks himself unseen; and 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 however worldlings have still thought Christians God's fools, we know them to be the fools of the world. The deepest philosopher that ever was, 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 has the eye 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 wants the eye of faith. Though my insight into matters of the world be so shallow, that my simplicity moveth pity unto others; it shall be my happiness, that I see further into better matters. That which I see not is worthless, and deserveth little better than contempt. That which I see is unspeakable, inestimable, for comfort, for glory.

 

 4O. CHRIST raised three dead men to life: one, newly departed; another, on the bier; a third, smelling in the grave: to skew us that no degree of death is so desperate, that it is past help. My sins are many, and great: yet if they were more, they are far below the mercy of him that has remitted them, and the value of his ransom `that has payed for them. A man hurts himself most by presumption; but we cannot do God a greater wrong, than to despair of forgiveness. It is a double injury to’GOD, first, that we offend his justice by sinning; then, that we wrong his mercy by despairing.

 

 41. It was not for nothing that the wise Creator of -all things placed gold and silver under our feet, and has hid them low in the bowels of the earth, that they cannot without great labor be either found or gotten; whereas he has placed the noblest part of his creation above our heads, and open to our view: wherein what did he else intend, but to draw away our minds from those worthless, and yet hidden treasures, and to call them to the contemplation of those better things, which, (beside their beauty,) are more obvious to us, that in them we may see and admire the glory of their Maker, and withal seek our own How do these men wrong themselves, and misconstrue GOD, who bend themselves wholly to the seeking of those earthly commodities, and no more mind heaven, than if there were none If we could imagine a beast to have reason, how could he be more absurd How easy is it to observe, that still the higher we go, the more purity and perfection we find! So earth is the very dross of all the elements: water somewhat more pure than it; yet more feculent than the air above it: the lower air less pure than the upper regions; and yet, these far inferior to the lowest heavens: which again are more exceeded by the glorious seat of GOD, the heaven of the just! Yet these brutish men take up their rest in the lowest and worst of all God's works; not regarding that, which, with its own glory, can make them happy. Heaven is the proper place of my soul: I will send it up thither continually in my thoughts, whilst it sojourns with me, before it go to dwell there for ever.

 

 42. A man need not care for more knowledge, than €o know himself: he needs no more pleasure, than to content himself: no more victory, than to overcome himself: no more riches, than to enjoy himself; so it be all in God. What fools are they that seek to know all other things, and are strangers to themselves That seek altogether to satisfy other men's humors, with their own displeasure That seek to vanquish kingdoms, 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: and when you have made sure work there, in knowing, contenting, overcoming, enjoying thyself, spend all the superfluity of thy time and labor upon others.

 

 43. The way to heaven, is like that which Jonathan and his armor-bearer passed between two rocks; one Bozez, the other Seneh; that is, foul and thorny: whereto we must make shift to climb on our hands and knees; but when we are come up, there is victory and triumph. God's children have three suits of apparel, whereof two are worn daily, on earth; the third laid up for them 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 leads unto such an end. It matters not what rags, or what colors I wear with men; so I may walk with my Savior in white, and reign with him in glory.

 

 44. There is nothing more easy than to say divinity by rote; and to discourse of spiritual matters from the tongue or pen of others. But to hear God speak it to the soul, and to feel the power of religion in ourselves, and to express it out of truth and experience within, is both rare and hard. It will. never be well with me, till sound experience has really catechized my heart, and made me know God and my Savior otherwise than by words; I will never be quiet till I can see, and feel, and taste God. My hearing I will account as only serving to effect this, and my speech only to express it.

 

 45. There is no enemy can hurt us, but by our own hands. SATAN could not hurt us, if our own corruption betrayed us not: afflictions cannot hurt us without our own impatience: temptations cannot hurt us without our own yielding: death could not hurt us without the sting of our own sins. How might I defy all things, if I could obtain not to be my own enemy I love myself too much, and yet not enough. O God teach me to wish myself but so well as you wishest me, and I am safe 1

 

 46. Joy and sorrow are hard to conceal; as from the countenance, so from the tongue. Every man, therefore, speaks of his own pleasure and care: the hunter of his games; the ploughman of his team; the soldier of his march and colours. If the heart were as full of GOD, the tongue could not refrain to talk of him. The rareness of Christian communication argues the common poverty of grace. If CHRIST be not in our hearts, we are godless; if he be there without our joy, we are senseless; if we rejoice in him, and speak not of him, we are shamefully unthankful. Every man taketh, yea raiseth occasion to bring in speech of what he liketh. As I will think of thee always, O Lord, so it shall be my joy to speak of thee; and if I find not opportunity, I will make it.

 

 47. SATAN would seem to be mannerly and reasonable; making as if he would be content with one half of the heart, whereas God challengeth all or none. He that made all, claims all; and SATAN knows, that if he have any part, God will have none: so the whole falleth to his share alone. My heart, when it is whole and at the best, is but a strait and unworthy lodging for God. If it were larger and better, 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 set apart for him to sojourn in.

 

 48. What strange variety of actions does the eye of God see at once, round about the compass of the earth, and within it! Some building houses; some delving for metals; some marching in troops, or encamping one against another; some bargaining in the market; some traveling on their way; some praying in their closets; others quaffing at the tavern; some rowing in the galleys; others dallying in their chambers; and in short, as many different actions as persons; yet all have one common intention of good to themselves; true in some; but in most, imaginary. The glorified spirits have but one uniform work, wherein they all join; the praise of their Creator. This is one difference between the saints above and below: they above are both free from business and distraction; these below are free, though not absolutely, from distraction, not all from business. Paul could think of the cloak that he left at Troas; and of the shaping of his skins for the tents: yet through these he looked still at heaven. This world was made for business. My actions must vary according to my occasions. My end shall be but one, and the same now on earth, that it must be one day in heaven.

 

 49. It is the wonderful mercy of GOD, both to forgive us our debts to him in our sins, and to make himself a debtor to us in his promises. So that both ways the faithful soul may be sure; since he neither calls for those debts, which he has once forgiven; nor withdraws those favors and that heaven, which he has promised but as he is a merciful creditor to forgive, so he is a true debtor to pay whatsoever he has undertaken. Whence it is come to pass, that the penitent sinner owes nothing to God but love and obedience, and God owes still much and all to him: for he owes as much as he has promised; and what he owes by virtue of this blessed promise, we may challenge. O infinite mercy! He that lent us all we have, and in whose debt-books we run hourly forward till the sum be endless; yet owes us more, and bids us look for payment. I cannot deserve the least favor he can give; yet will I as confidently challenge the greatest, as if I deserved it. Promise indebteth no less than desert.

 

 5O. The oldest of our forefathers lived not so much as a day to GOD, to whom a thousand years is as no more; we live but as an hour to the day of our forefathers: for if nine hundred and sixty years were but their day, our fourscore is but the twelfth part of it: and yet of this our hour we live scarce a minute to God. For take away all that time that is consumed in sleeping, dressing, feeding, talking, trifling; of that little time there can remain not much more than nothing. Yet the most seek pastimes to hasten it. Those which seek to mend the pace of time, spur a running horse. I have more need to redeem it with double care and labor, than to seek how to sell it for nothing.

 

 51. Each day is a new life, and an abridgement of the whole. I will so live, as if I counted every day my first, and my last; as if I began to live but then, and then should live, no more afterwards.

 

 52. Our infancy is full of folly; youth, of disorder and toil; age, of infirmity. Each time has its burden. Yet infancy longeth after youth; and youth after more age. And he that is very old, as he is a child for simplicity, so he would be for years. I account old age the best of the three; partly for that the inconveniences of this are but bodily, with a better state of the mind; and partly for that it is nearest to dissolution. There is nothing more miserable than an old man that would be young again. It was an answer worthy of Petrarch, who when his friend bemoaned his age, telling him he was sorry to see him look so old, replied, cc Nay, be sorry rather that ever I was young."

 

 53. I am a stranger here below, my home is above; yet I think too well of these vanities, and cannot think enough of my home. O GOD, what happiness have you prepared for thy chosen! What a purchase was this, worthy of the blood of such a Savior! As yet I do but look towards it afar off. But it is easy to see by the outside how goodly it is within: although as thine house on earth, so that above has more glory within, than can be signified by the outward appearance. The outer part of thy tabernacle here below is but an earthly and base substance; but within it is furnished with a living, spiritual, and heavenly guest: so the outer heavens, though they be as gold to all other material creatures, are but dross to thee: yet how are even the Outmost walls of that house of thine, beautified with glorious lights, whereof every one is a world for bigness, and as an heaven for goodliness! Oh, teach me by this to long after, and wonder at the inner part, before you lettest Ine come in to behold it.

 

 54. Men, for the most part, would neither die nor be old. When we see an aged man that has over-lived all the teeth of his gums, the hair of his head, the sight of his eyes, the taste of his palate; we profess, we would not live till we prove burdens to our dearest friends, and ourselves; yet if it be put to our choice what year we would die, we ever shift it off till the next. Nature has nothing to plead for this folly, but that life is sweet wherein we give occasion of renewing that ancient check, whereby that primitive vision taxed the timorousness of the shrinking confessors; " Ye would neither live to be old, nor die ere your age: what should I do with you" The Christian must not think it enough to endure the thought of death with patience, but must voluntarily call it into his mind with joy; not only enduring it should come, but wishing that it might come.

 

 55. There never was an age that more boasted of knowledge, and yet never any that had less sound knowledge. He that knows not GOD, knows nothing; and he that loves not GOD, knows him not: for he is so sweet, and infinitely full of delight, that whoever knows him, cannot but love him. The little love of God then argues the great ignorance even of those who profess knowledge. I will not suffer my affections to run before my knowledge: for then I shall love fashionably only, because I hear God is worthy of love; and so be subject to relapses; but I will ever lay knowledge as the ground of my love. So, as I grow in Divine knowledge, I shall profit in an heavenly zeal.

 

 56. Those that are all in exhortation, and no whit in doctrine, are like to them that snuff the lamp, but pour not in oil. Again, those that are all in doctrine, nothing in exhortation, drown the wick in oil, but light it not. Doctrine, without exhortation, makes men all brain, no heart. Exhortation, without doctrine, makes the heart full, leaves the brain empty. Both together make a man. The one makes a man wise; the other, good. The one serves that we may know our duty; the other, that we may perform it. I will labor in both; but I know not in which more. Men cannot practice, unless they know; and they know in vain, if they practice not.

 

 57. There are two things in every good work; honor and profit. The latter, God bestows upon us; the former, he keeps to himself. The profit of our works redoundeth not to God. My well-doing extends not to thee. The honor of our work may not be allowed us. " My glory I will not give to another." I will not abridge God' of his part, that he may not bereave me of mine.

 

 58. The idle man is die devil's cushion, on which he taketh his free ease; who, as he is incapable of any good, so he is fitly disposed for all evil. If I do but little good to others by my endeavors, yet this is great good to me, that by my labor I keep myself from hurt.

 

 59. If a man refer all things to himself, nothing seems enough: if all things to GOD, any measure will content him of earthly things; but in grace, he is' insatiable. I will not suffer mine eyes and mind to be bound with these visible things; but still look through these, at GOD, who is the utmost scope of them; accounting them only as a thoroughfare to pass by, not as an habitation to rest in. 

 

 6O. There is nothing beside life that is diminished by addition. Every moment we live longer, is so much taken out of our life. It increases and diminisheth only by minutes, and therefore is not perceived. The shorter steps it taketh, the more slily it passes. Time shall not so steal upon me, that I shall not discern it, and catch it by the forelock; nor so steal from me, that it shall carry with it no witness of its passage in my proficiency.

 

 61. It was a just doubt of Phocion, who when the people praised him, asked, What evil have I done I will strive to deserve evil of none; but riot deserving ill, it shall not grieve me to hear it laid to my charge by those that are evil. I know no greater argument of goodness, than the hatred of a wicked man.

 

 62. A man that comes hungry to his meals, feeds heartily on the meat set before him, not regarding the platter wherein it is served; but afterwards, perhaps, begins to play with the dish, or to read sentences on his trencher. Those auditors which can find nothing to do, but note elegant words, or perhaps an ill gesture in a pithy speech, argue themselves full, ere they came to the feast: and therefore go away with a little pleasure, but no profit. In hearing others, my only intention shall be, to feed my mind with solid matter; if my ear can get ought by the way, I will not grudge it; but I will not intend it.

 

 63. A Christian, for the sweet fruit he bears to God and men, is compared to the noblest of all plants, the vine. Now, as the most generous vine, if it be not pruned, runs out into many superfluous stems, and grows at last weak and fruitless; so does the best man, if he be not cut short of his desires, and pruned with afflictions. If it be painful to bleed, it is worse to be sick. Let me be pruned, that I may grow, rather than be cut up to be burned.

 

 64. I observe three seasons, wherein a wise man differs not from a fool; in his infancy, in sleep, and in silence for in the two former we are all fools; and in silence all are wise. In the two former, there may be concealment of folly; but the tongue is a blab: there cannot be any kind of folly, either simple or wicked, in the heart, but the tongue will bewray it. He cannot be wise that speaks without sense, or out of season, nor he known for a fool, that says nothing. It is a great misery to be a fool; but this is yet greater, that a man cannot be a fool, but he must show it. Surely, he is not a fool that has unwise thoughts, but he that utters them.

 

 65. I can do nothing without a million of witnesses the conscience is as a. thousand witnesses; and God is as a thousand consciences. I will therefore so deal with men, as knowing that God sees me; and so with GOD, as if the world saw me: so with myself and both of them, as knowing that my conscience seeth me; and so with them all, as knowing I am always overlooked by my accuser, by my judge.

 

 66. Even the best things ill used, become evils; and the worst things used well, prove good. A good tongue, used to deceit: a good wit, used to defend error; a strong arm, to murder; authority, to oppress; are all evil: yea, God's own Word is the sword of the Spirit; which if it kill not our vices, kills our souls. Contrariwise, (as poisons are used to wholesome medicine,) afflictions, by a good use, prove so gainful, as nothing more. Words are as they are taken, and things are as they are used. There are even cursed blessings. O Lord, rather give me no favors, than not grace to use them. If I want them, you requirest not what you dost not give: but if I have them, and want their use, thy mercy proves my judgment.

 

 67. Man is the best of all these inferior creatures; yet lives in more sorrow and discontent, than the worst of them: while that reason, wherein he excells them, and by which he might make advantage of his life, he abuses to a suspicious distrust. How many have you found of the fowls of the air, lying dead in the way for want of provisions They eat, and rest, and sing, and want nothing. Man, who has far better means to live comfortably, toileth, and careth, and wants; whom yet his reason alone might teach, that he that careth for these lower creatures, will much more provide for roan. There is an holy carelessness; free from idleness; free from distrust. In these earthly things, I will so depend on my Maker, that my trust in him may not exclude my labor; and yet so labor, in my confidence on him, as my endeavor may be void of perplexity.

 

 68. I have seen some afflict their bodies with willful famine, and scourges of their own making. God spares me that labor; for he whips me daily with the scourge of a weak body; and sometimes with ill tongues. He holds me short many times of the feeling of his comfortable presence, which is, in truth, so much more miserable an hunger than that of the body, by how much the soul is more tender, and the food denied, more. excellent. He is my father, infinitely wise, to proportion my correction to my condition; and infinitely loving, in fitting me with a due measure. Let me learnr to make a right use of his corrections, and I shall not need to correct myself. And if it should please God to remit his hand a little, I will govern my body as a master, not as a tyrant.

 

 69. If God had not said, "Blessed are those that hunger," I know not what could keep weak Christians from despair. Many times, all I can do, is to find and complain that I want him, and wish to recover him. Now this is my stay, that he in mercy esteems us not only by having, but by desiring also; and, after a sort, accounts us to have that which we want, and desire to have. Let me desire still more; and I know I shall not desire always. There never was a soul that miscarried with longing after grace. O blessed hunger, that ends always in fulness! I am sorry that I can but hunger; and yet I would not be full; for the blessing is promised to the hungry. Give me more, Lord, but so as I may hunger more. Let me hunger more, and I know I shall be satisfied.

 

 7O. Hell itself is scarce a more obscure dungeon, in comparison of the earth, than earth is in respect of heaven. Here, the most see nothing, and the best see little. Here half our life is night; and our very day is darkness, in respect of God. The true light of the world and the Father of lights dwells above. There is the light of knowledge to inform us, and the light of joy to comfort us; without all change of darkness. Never any captive loved his dungeon, and complained when he

 

vas to be brought to light and liberty. Whence then is this unnatural madness in men, that we delight so much in this unclean, dark prison of earth; and think not of

 

our release to the heavenly, glorious paradise, without grief and repining It is hence, we are sure we arc not perfectly well here; and if we could be as sure we should be better above, we would not fear changing. Our sense tells us, we have some pleasure here; and we have not faith to assure us of more pleasure above: and hence we settle ourselves to the present, with neglect of the future, though infinitely more excellent. The heart follows the eyes; and unknown good is uncared for. O Lord, do you break through this darkness of ignorance and faithlessness,' wherewith I am compassed! Let me but see my heaven, and I know I shall desire it!

 

 71. To. be carried away with an affectation of fame, is so absurd, that I wonder it can be incident to any man. For what a mole-hill of earth is it, to which his name can extend, when it is furthest carried by the wings of report And how short a while does it continue where it is once spread Time, the devourer of his own brood, consumes both us and our memories; not brass nor marble can bear age. How many flattering poets have promised immortality of name to. their princes; who together are buried long since in forgetfulness! Those names and actions, that are once on the file of heaven, are past the danger of defacing. I will not care whether I be remembered or forgotten among men, if my name and good actions live with God in the records of eternity.

 

 72. There is no man nor place free from spirits, although they testify their presence by visible effects but in few. Every man entertains angels, though not in visible shapes, as Abraham and Lot. The evil ones do nothing but provoke us to sin, and plot mischiefs against us, by casting in our way dangerous objects, and by suggesting sinful motions, stirring up enemies against us, amongst men, frightening us in ourselves, accusing us to God. On the contrary, the good angels are ever removing our hindrances from good, and our occasions of evil; mitigating our temptations; helping us against our enemies; delivering us from dangers; comforting us in -sorrows; furthering our good purposes; and at last carrying our souls to heaven. It would affright a weak Christian, that knows the power and malice of wicked spirits, to consider their presence and number; but when with the eyes of Elisha's servant, he sees those on his side as present, as diligent, and more powerful; he cannot but take heart again:, especially if he consider, that neither of then is without GOD, limiting to the one the bounds of their temptation directing the other in the safeguard of his children. Whereupon, though there be many legions of devils, and every one of them more strong than many legions of men, and more malicious than strong, yet the little flock of God's church liveth and prospereth. I have ever with me invisible friends and enemies. The consideration of mine enemies shall keep me from•security, and make me fearful of doing ought td give them advantage. The consideration of my spiritual friends shall comfort me against the terror of the other; shall remedy my solitariness; shall make me weary of doing ought indecently, grieving rather, that I have ever heretofore made them turn away their eyes, for shame of that, whereof I have not been ashamed; that I have no more enjoyed their society; that I have been no more affected with their presence. What though I see them not I believe their existence. I were no Christian, if my faith were not as sure as my sense.

 

 73. Earth, which Js the basest element, is both our mother that brought us forth, our stage that bears us up, and our grave wherein at last we are entombed; giving to us our original, our harbor, our sepulchre. She has yielded her back to bear thousands of generations; and at last has opened her mouth to receive them; so swallowing them up, that she still both beareth more and looks for more; not bewraying any change in herself, whilst she so oft has changed her brood and her burden, as a wonder we can he proud of our parentage, or of ourselves, while we see the baseness of the earth, whence we originally came. What difference is there Living earth treads upon dead earth, and afterwards descends into the grave, as senseless and dead as the earth that receives it. Not many are proud of their souls; and none but fools can be proud of their bodies. While we walk and look upon the earth, we cannot but acknowledge sensible admonitions of humility; and while we remember them, we cannot forget ourselves. It is a mother-like favor of the earth, that she bears and nourishes me, and at the last entertains my dead carcass; but it is a greater pleasure, that she teacheth me my vileness by her own; and sends me to heaven for what she wants.