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every man, therefore, speaks of his own pleasure and care; the hunter and falconer, 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 often: and, if I find not opportunity, I will make it.

XCVI.

When I see my Saviour hanging in so forlorn a fashion upon the Cross: his head drooping down; his temples bleeding with thorns, his hands and feet with the nails, and his side with the spear; his enemies round about him, mocking at his shame, and insulting over his impotence: how should I think any otherwise of him, than, as himself complaineth, forsaken of his Father? But, when again I turn mine eyes, and see the sun darkened, the earth quaking, the rocks rent, the graves opened, the thief confessing, to give witness to his Deity; and when I see so strong a guard of Providence over him, that all his malicious enemies are not able so much as to break one bone of that body, which seemed carelessly neglected: I cannot but wonder at his glory and safety. God is ever near, though oft unseen; and, if he wink at our distress, he sleepeth not. The sense of others must not be judges of his presence and care; but our faith. What care I, if the world give me up for miserable, while I am under his secret protection? O Lord, since thou art strong in our weakness, and present in our senselessness; give me but as much comfort in my sorrow, as thou givest me security, and at my worst I shall be well.

XCVII.

In sins, and afflictions, our course must be contrary: we must begin to detest the greatest sin first, and descend to the hatred of the least; we must first begin to suffer small afflictions with patience, that we may ascend to the endurance of the greatest: then alone shall I be happy, when, by this holy method, I have drawn my soul to make conscience of the least evil of sin, and not to shrink at the greatest evil of affliction.

XCVIII.

Prescription is no plea against the king: much less can long custom plead for error, against that our Supreme Lord, to whom a thousand years are but as yesterday. Yea, Time,

which pleads voluntarily for continuance of things lawful, will take no fee, not to speak against an evil use. Hath an ill custom lasted long? It is more than time it were abrogated: age is an aggravation to sin. Heresy or abuse, if it be grey-headed, deserves sharper opposition. To say "I will do ill because I have done so," is perilous and impious presumption. Continuance can no more make any wickedness safe, than the author of sin, no devil. If I have once sinned, it is too much: if oft, woe be to me; if the iteration of my offence cause boldness, and not rather more sorrow, more detestation: woe be to me and my sin, if I be not the better because I have sinned.

XCIX.

It is strange to see the varieties and proportion of spiritual and bodily diets. There be some creatures, that are fatted and delighted with poisons: others live by nothing but air; and some, they say, by fire; others will taste no water, but muddy: others feed on their fellows, or perhaps on part of themselves; others, on the excretions of nobler creatures: some search into the earth for sustenance, or dive into the waters; others content themselves with what the upper earth yields them, without violence. All these, and more, are answered in the palate of the soul: there be some, yea the most, to whom sin, which of a most venemous nature, is both food and dainties; others, that think it the only life, to feed on the popular air of applause; others, that are never well out of the fire of contentions, and that wilfully trouble all waters with their private humours and opinions; others, whose cruelty delights in oppression and blood, yea whose envy gnaws upon their own hearts; others, that take pleasure to revive the wicked and foul heresies of the greater wits of the former times; others, whose worldly minds root altogether in earthly cares, or who not content with the ordinary provision of doctrine affect obscure subtleties unknown to wiser men; others, whose too indifferent minds feed on whatever opinion comes next to hand, without any careful disquisition of truth: so, some feed foul; others, but few, clean and wholesome. As there is no beast upon earth, which hath not his like in the sea, and which perhaps is not in some sort paralleled in the plants of the earth; so there is no bestial disposition, which is not answerably found in some men: mankind, therefore, hath within itself his Goats, Chameleons, Salamanders, Camels, Wolves, Dogs, Swine, Moles, and whatever sorts of beasts: there are but a few men, amongst men. To a wise man, the shape is not so much as the qualities. If I be not a man within; in my choices, affections, inclinations; it had been better for me to have been a beast without: a beast is but like itself; but an evil man is half a beast, and half a devil.

C.

Forced favours are thankless; and, commonly, with noble minds find no acceptation. For a man to give his soul to God, when he sees he can no longer hold it; or to bestow his goods, when he is forced to part with them; or to forsake his sin, when he cannot follow it; are but unkind and cold obediences. God sees our necessity, and scorns our compelled offers. What man of any generous spirit will abide himself made the last refuge of a craved, denied, and constrained courtesy? While God gives me leave to keep my soul, yet then to bequeath it to him; and, while strength and opportunity serve me to sin, then to forsake it; is both accepted and crowned : God loves neither grudged nor necessary gifts: I will offer betimes, that he may vouchsafe to take: I will give him the best, that he may take all.

O God, give me this grace, that I may give thee myself, freely and seasonably and then I know thou canst not but accept me, because this gift is thine own.

:

THE THIRD CENTURY

OF

MEDITATIONS AND VOWS;

DIVINE AND MORAL.

TO THE RIGHT WORSHIPFUL

SIR EDMUND BACON, KNIGHT,

INCREASE OF HONOUR, STRENGTH OF BODY, PERFECTION OF VIRTUE.

Sir,-There is no wise man would give his thoughts for all the world: which, as they are the most pleasing and noble business of man, being the natural and immediate issue of that reason whereby he is severed from brute creatures; so they are, in their use, most beneficial to ourselves and others. For, by the means hereof, we enjoy both God and ourselves; and hereby we make others partners of those rich excellencies, which God hath hid in the mind. And, though it be most easy and safe for a man, with the Psalmist, to commune with his own heart in silence; yet is it more behoveful to the common good, for which, both as Men and Christians, we are ordained, that those thoughts, which our experience hath found comfortable and fruitful to ourselves, should, with neglect of all censures, be communicated to others. The concealment whereof, methinks, can proceed from no other ground, but either timorousness or envy. Which consideration hath induced me to clothe these naked thoughts, in plain and simple words; and to adventure them into the light, after their fellows: consecrating them the rather to your name, for that, besides all other respects of duty, they are part of those Meditations, which, in my late peregrination with you, took me up under the solitary hills of Ardenna, wanting as then the opportunity of their employment. I offer them to you, not for that yourself are not stored with choice of better; but as poor men use to bring presents to the rich. If they may carry acceptation from you and bring profit unto any soul, it shall abundantly satisfy me : who should think it honour enough, if I might be vouchsafed to bring but one pin towards the decking of the Spouse of Christ; while others, out of their abundance, adorn her with costly robes and rich medals. I commend their success, to God; their patronage, to you; their use, to the world. That God multiply his rare favours upon you, and your worthy Lady; and go you on to favour

Your Worship's humble devoted,

JOSEPH HALL.

MEDITATIONS AND VOWS.

CENTURY III.

I.

GOOD men are placed by God, as so many stars in the lower firmament of the world. As they must imitate those heavenly bodies, in their light and influence: so also in their motion: and therefore, as the planets have a course proper to themselves, against the sway of the heaven that carries them about; so must each good man have a motion out of his own judgment, contrary to the customs and opinions of the vulgar; finishing his own course with the least show of resistance. I will never affect singularity, except it be among those that are vicious. It is better to do or think well alone, than to follow a multitude in evil.

II.

What strange variety of actions doth 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, travelling on their way; some, praying in their closets; others, quaffing at the tavern; some, rowing in the gallies; 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 the most, imaginary. The glorified spirits have but one uniform work, wherein they all join; the praise of their Creator. This is one difference betwixt the saints above, and below: they above are free both from business and distraction; these below are free, though not absolutely, from distraction, not at all from business. Paul could think of the cloak that he left at Troas, and of the shaping of his skins for his tents; yet, through these, he looked still at heaven. This world is made for business. My actions must vary, according to occasions. My end shall be but one; and the same now on earth, that it must be one day in heaven.

III.

To see how the Martyrs of God died, and the life of their persecutors, would make a man out of love with life, and out

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