TO THE RIGHT WORSHIPFUL

SIR ROBERT DRURY, KNIGHT;

ALL INCREASE OF TRUE HONOUR AND VIRTUE.

Sir,-That I have made these my homely Aphorisms public, needs no other reason, but that, though the world is furnished with other writings, even to satiety and surfeit, yet of those which reduce Christianity to practice, there is, at least, scarce enough: wherein, yet, I must needs confess, I had some eye to myself; for, having after a sort vowed this austere course of judgment and practice to myself, I thought it best to acquaint the world with it, that it may 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 late to languish more, it would not be inexpedient, at the worst, to leave behind me this little monument of that great respect which I deservedly bear you. And, if it shall please God to reprieve me until a longer day; yet, it shall not repent me to have sent this unworthy scrowl, to wait upon you in your necessary absence: 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, recompence. From your Worship's humbly devoted, JOSEPH HALL.

Halstead, Dec 4.

MEDITATIONS AND VOWS.

CENTURY I.

I.

IN Meditation, those, which begin heavenly thoughts and 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.

II.

There is nothing, but man, that respecteth greatness: not God, not Nature, not Disease, not Death, not Judgment. Not God: he is no excepter of persons. Not Nature: we see the sons of princes born as naked, as the poorest; and the poor child as fair, well-favoured, strong, witty, as the heir of nobles. Not Disease, Death, Judgment: 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 dram of goodness worth a whole world of greatness.

III.

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.

IV.

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 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 narrowmouthed 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 fulness than another; 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.

V.

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: 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 and at the best, is but a strait and unworthy lodging for God. If it were bigger 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.

VI.

I see, that, in natural motions, the nearer anything comes to his 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, do even make a little sea in their own banks: so, the wind, at the first rising, is 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 be like the sun: not 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 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

is

old slander of early 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. VII.

Consent hearteneth 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; and let him see in my face, that he hath no room in my heart.

VIII.

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 veins of soil, through which they slide: so, brute creatures, transported from one region to another, alter their former quality, and 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 and eyes as so continually inured. I may have a bad acquaintance: I will never have a wicked companion.

IX.

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.

X.

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 Herod: some, what they willingly give and after repent them; as Joshua to the Gibeonites. So great distrust is there in man, whether from his impotency

or faithlessness. As in other things, so in this, I see God is not like man: but, in whatever 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 likelikoods? 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?

XI.

If the world would make me his minion, 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 estate, 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 born to a better world, I will, in a 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.

XII.

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.

XIII.

Constraint makes an easy thing toilsome; whereas, again, love makes the greatest toil pleasant. How many miles do we ride and 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 settle in my heart a good affection to heavenly things: so, Lord, thy yoke shall be easy, and thy burden light.

XIV.

I am a stranger even at home: therefore, if the dogs of the world bark at me, I neither care, nor wonder.