Meditations Directing a Christian How He May Walk…
LEWIS BAYLY
THE PRACTICE OF PIETY
MEDITATIONS DIRECTING A CHRISTIAN HOW HE MAY
WALK ALL THE DAY WITH GOD, LIKE ENOCH.
Having thus begun, keep all the day after as diligent a watch as thou canst over all thy thoughts, words, and actions, which thou mayest easily do, by craving the assistance of God's Holy Spirit, and observing these few rules:—
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First, For Thy Thoughts.
First, For thy Thoughts.
1. Be careful to suppress every sin in the first motion; dash Babylon's children, whilst they are young, against the stones; tread, betimes, the cockatrice's egg, lest it break out into a serpent; let sin be to thy heart a stranger, not a home-dweller: take heed of falling oft into the same sin, lest the custom of sinning take away the conscience of sin, and then shalt thou wax so impudently wicked, that thou wilt neither fear God nor reverence man.
2. Suffer not thy mind to feed itself upon any imagination which is either impossible for thee to do, or unprofitable if it be done; but rather think of the world's vanity, to condemn it—of death, to expect it—of judgment, to avoid it—of hell, to escape it—and of heaven, to desire it.
3. Desire not to fulfil thy mind in all things; but learn to deny thyself those desires, though never so pleasing to thy nature, which, being attained, will draw either scandal on thy religion, or hatred to thy person. Consider in everything the end before attempting the action.
4. Labour daily more and more to see thine own misery, through unbelief, self-love, and wilful breaches of God's laws; and the necessity of God's mercy, through the merits of Christ's passion, to be such, that if thou wert demanded,
What is the vilest creature upon earth? thy conscience may answer, Mine ownself, by reason of my great sins. And if, on the other side, thou wert asked,
What thou esteemest to be the most precious thing in the world? thy heart might answer, One drop of Christ's blood, to wash away my sins.
5. As thou tenderest the salvation of thy soul, live not in any wilful sin.
Approve thyself to be a true servant of Christ, not only in thy general calling, as in the frequent use of the word and sacraments, but also, in particular, in making conscience to avoid every known sin, for true faith and the purpose of sinning can never stand together; and to obey God in every one of his commandments, like Josias, who turned to God with all his heart according to all the law of Moses; and Zachary and Elizabeth, who walked in all the commandments of God without reproof. But if at any time through frailty, thou slippest into any sin, lie not in it, but speedily rise out of it by unfeigned repentance; praying for pardon till thy conscience be pacified, thy hatred of sin increased, and thy purpose of amendment confirmed..
6. Beware of affecting popularity by adulation—the end never proves good; and though attained by due deserts, yet manage it wisely, lest it prove more dangerous than contempt; for states desire but to keep down whom they contemn for their unworthiness, but to cut off whom they envy for their greatness. He therefore is truly prudent who, considering the premises, neither affects nor neglects popularity; but in any wise take heed of
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harbouring a discontented mind, for it may work thee more woe than thou art aware of: it is a special mercy, in the multitude of so many blessings as thou dost enjoy, to have some crosses. God gives thee many blessings, lest through want, being his child, thou shouldst despair; and he sends thee some crosses, lest by too much prosperity, playing the fool, thou shouldst presume. Many who have mounted to great dignities, would have contented themselves with meaner, had they known their great dangers: affect therefore competency rather than eminency; and in all thy will ever have an eye to God's will, lest thy self-action turn to thine own destruction. Happy is the man who in this life is least known of the world, so that he doth truly know God and himself!
Whatsoever cross, therefore, thou hast to discontent thee, remember that it is less than thy sins have deserved; count, therefore, Christ thy chiefest joy, and sin thy greatest grief: esteem no want to the want of grace, nor any loss to the loss of God's favour; and then the discontentment for outward means shall the less perplex thine inward mind; and as oft as Satan shall offer any motion of discontentment to thy mind, remember St. Paul's admonition, "We brought nothing into this world, and it is certain we can carry nothing out: and having food and raiment let us be therewith content. But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition." Pray, therefore, with wise Agur, "O Lord, give me neither poverty nor riches; feed me with food convenient for me: lest I be too full and deny thee, and say. Who is the Lord? or lest I be poor, and steal, and take the name of my God in vain."
7. Bestow no more thought upon wordly things than thou needs must, for the discharge of thy place and the maintenance of thy estate; but still let thy care be greater for heavenly than earthly things, and be more grieved for a dishonour done to God than for any injury offered to thyself: but if any injury be offered to thee, bear it as a Christian, with patience. Never was an innocent man wronged, but if he patiently bore his cross, he overcame in the end.45 But if thy good name in the meanwhile is wounded, bear that also with patience: for he that at the last day will give thy body a resurrection, will as sure, in his good time, grant a resurrection to thy good name. If impatiently thou frettest and vexest at thy wrongs, the hurt which thou dost thyself is more than that which thine enemy can do to thee. Neither canst thou more rejoice him than to hear that it thoroughly vexeth thee. But if thou canst shew patience on earth,
God will shew himself just from heaven. Pray for him: for if thou be a good man thyself, thou canst not but rejoice if thou shouldst see thy worst enemy become a good man too. But if he still continueth in his malice, and increaseth in his mischief, give thou thyself to prayer, committing thyself and commending thy cause to the righteous Judge of heaven and earth, saying with Jeremiah, "O
Lord of hosts, that judgest righteously, and triest the reins and the heart, vengeance is thine, and unto thee have I opened my cause." (Jer. xi. 20.) In the
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meanwhile, "wait" (with David) "on the Lord; be of good courage, and he shall comfort thine heart."
8. The more others commend thee for an excellent act, be thou the more humble in thine own thoughts.46 Affect not the vain praises of men: the blessed
Virgin was troubled when she was praised of an angel. They shall be praised of angels in heaven, who have eschewed the praises of men on earth. Neither needest thou praise thyself; deal but uprightly, others will do that for thee
(Psal. xlix. 18.) Be not thou curious to know other men's doings, but rather be careful that no man know any ill dealings by thee.
9. Esteem no sin little; for the curse of God is due to the least; and the least would have condemned thee, had not the Son of God died for thee. Bewail, therefore, the misery of thine own state; and, as occasion is ministered, mourn for the iniquity of the time (Ezek. ix. 4; Psal. lxix. 9, 10; Mark iii. 5.) Pray to God to amend it, and be not thou one of them that make it worse.
10. Lastly, think often of the shortness of thy life, and certainty of death; and wish rather a good life than a long. For as one day of man's life is to be preferred before the longest age of a stag or raven, so one day spent religiously is to be higher valued than a man's whole life that is consumed in profaneness.
Cast over, therefore, once every day, the number of thy days, by subtracting, those that are past (as being vanished like yesternight's dream), contracting them that are to come (since the one half must be slept out, the rest made uncomfortable by the troubles of the world, thy own sickness, and the death of friends), counting the only present day thine; which spend, as if thou wert to spend no more.
45 Nobile vincendi genus est patientia: vincit qui patitur: si vis vincere, disce pati. Optima injuriæ ultio est oblivio, efficit enim ut animum levet, nec magis lædat, quam si facta non esset.
46 Ne verbis quod seis ostentes, sed rebus te ostende scire.
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THE PRACTICE OF PIETY
Secondly, for Thy Words.
Secondly, for thy Words.
1. Remember, that thou must answer for every idle word, that in multiloquy, the wisest man shall overshoot himself. Avoid, therefore, all tedious and idle talk, from which seldom arises comfort, many times repentance: especially beware of rash answers, when the tongue outruns the mind. The word was thine whilst thou didst keep it in; it is another's as soon as it is out. O the shame, when a man's own tongue shall be produced a witness, to the confusion of his own face!
Let, then, thy words be few, but advised; forethink whether that which thou art to speak be fit to be spoken; affirm no more than what thou knowest to be true; and be rather silent than speak to an ill, or to no purpose.
2. Let thy heart and tongue ever go together in honesty and truth; hate dissembling and lying in another; detest it in thyself, or God will detest thee for it; for he hateth alike a liar, and his father, the devil. And if once thou be discovered to make no conscience of lying, no man will believe thee when thou speakest a truth; but if thou lovest truth, more credit will be given to thy word than to a liar's oath. Great is the possession which Satan has in those who are so accustomed to lying, that they will lie though they get nothing by it themselves, nor are compelled to it by others. Let not thine anger remain when thou seest the cause removed; and ever distinguish between him that offends of infirmity (or against his will), and him who offends maliciously, and of set purpose: let the one have pity, and the other justice.
3. Keep thy speech as clean from all obscenity as thou wouldst thy meat from poison; and let thy talk be gracious, that he who hears thee may grow better by thee: And be ever more earnest when thou speakest of religion than when thou talkest of worldly matters.
If thou perceivest that thou hast erred, persevere not in thine error; rejoice to find the truth, and magnify it. Study, therefore, three things especially—to understand well, to say well, and to do well.
And when thou meetest with God's children, be sure to make some holy advantage by them; learn of them all the good that thou canst, and communicate with them all the good things that thou knowest. The more good thou teachest others, the more will God still minister unto thee. For as the gifts of men, by much using, do perish and decrease; so the gifts of God, by much using, do the more grow and increase; like the widow's pitcher of oil, which the more it poured to fill other vessels, the more it was still replenished in itself.
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4. Beware that you believe not all that is told you, and that you tell not all that you hear; for if you do, you shall not long enjoy true friends, nor ever want great troubles. Therefore, in accusations, be first, assured of the truth, then censure. And as thou tenderest the reputation of an honest heart, never let malice in hatred make thee to reveal that which love in friendship bound thee a long time to conceal. But for fear of such afterclaps, observe two things—First, though thou hast many acquaintance, yet make not any thy familiar friend, but he that truly fears God: such an one thou never needest to fear, for though you should in some particulars fall out, yet Christian love, the main ground of your friendship, will never fall away; and the fear of God will never suffer him to do thee any villany. Secondly, do nothing in the sight of a civil friend, for which thou canst not be safe, unless it be concealed, nor anything for which, if just cause be offered, thou needest fear him, if he proves thine unjust enemy. If thou hast done anything amiss, ask forgiveness of God, and persuade thyself, rather than thy friend, to keep thine own counsel. For be assured that what friendship soever is grounded upon any other cause than true religion; if ever that cause fail, the friendship falleth off: and the rather, because that as God diffuses among men, truth, peace, and amity, that we should live to do one another good; so the devil daily sows falsehood, discord, and enmity, to cause, if he can, the dearest friends to devour one another.
5. Make not a jest of another man's infirmity: remember thine own. Abhor the frothy wit of a filthy nature, whose brains having once conceived an odd scoff, his mind travails till he be delivered of it; yea, he had rather lose bis best friend, than his worst jest; but if thou be disposed to be merry, have a special care to three things (Phil. iv. 4; Prov. xxiii. 17)—1st, That thy mirth be not against religion; 2d, That it be not against charity; 3d, That it be not against chastity, and then be as merry as thou canst, only in the Lord.
6. Rejoice not at the fall of thine enemy, for thou knowest not what shall be the manner of thine own end; but be more glad to see the worst man's amendment, than his punishment. Hate no man, for fear Christ loves him, who will not take it well, that thou shouldst hate whom he loveth. Christ loved thee, when thou wast his enemy; by the merits, therefore, of his blood, he requires thee, for his sake, to love thine enemy; deny him being a Christian if thou darest. He asks but forgiveness for forgiveness: The forgiveness of one hundred pence, for the forgiveness of ten thousand talents—of sixty hundred thousand crowns, for ten crowns—petty forgiveness of man, for the infinite forgiveness of Almighty God. Though thou thinkest thine enemy unworthy to be forgiven, yet Christ is worthy to be obeyed.
7. When the glory of God, or good of thy neighbour requires it, speak the truth, and fear not the face of man. The frown of a prince may sometimes be the favour of God. Neither shall flattery still hold in credit, nor truth always continue in disgrace.
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8. Ever think him a true friend, who tells thee secretly and plainly of thy faults. He that sees thee offend, and tells thee not of thy fault, eithers flatters thee for favour, or dares not displease thee for fear. Miserable is his case, who when he needs has none to admonish him. Reprehension, be it just, be it unjust; come it from the mouth of a friend, or from a foe, never does a wise man harm; for if it be true, thou hast a warning to amend—if it be false, thou hast a caveat what to avoid. So every way it makes a wise man better, or more wary. But if thou canst not endure to be reprehended, do then nothing worthy of reprehension.
9. Speak not of God but with fear and reverence, and as in his sight and hearing (Deut. xxviii. 58.) For seeing we are not worthy to use his holy name in our mouths, much less ought we to abuse it vainly in our talk. But ordinarily to use it in vain, rash, or false oaths, is an undoubted sign of a soul that never truly feared God. Pray, therefore, with David, when thou art to speak in any matter that may move passion, "Set a watch, O Lord, before my mouth, and keep the door of my lips." (Psal. cxli. 3.)
10. Lastly, in praising, be discreet (1 Pet. v. 12;) in saluting, courteous (Rom. xii. 10;) in admonishing, friendly (1 Thess. v. 26; 2 Thess. iii. 5; Lev. xix.
17;) in forgiving, merciful; in promising, faithful (Psal. xv. 4;) and bountiful in recompensing good service (Deut. xv. 13, 14;) making not the rewards of virtue the gifts of favour.
LEWIS BAYLY
THE PRACTICE OF PIETY
Thirdly, for Thy Actions.
Thirdly, for thy Actions.
1. Do no evil, though thou mightest; for God will not suffer the least sin, without bitter repentance, to escape unpunished. Leave not undone any good that thou canst. But do nothing without a calling, nor anything in thy calling, till thou hast first taken counsel at God's word (1 Sam. xxx. 8) of its lawfulness, and pray for his blessings upon thy endeavour; and then do it in the name of God, with cheerfulness of heart, committing the success to him, in whose power it is to bless with his grace whatsoever business is intended to his glory.
2. When thou art tempted to do an evil work (1 Cor. vii. 4), remember that Satan is where his business is, Let not the child of God he the instrument of so base a slave; hate the work, if thou abhorrest the author. Ask thy conscience these two questions—Would I have another to do this to me? (Matt. vii.
12)—What shall I answer Christ in the day of my accounts, if, contrary to my knowledge and conscience, I shall do this wickedness, and sin against him?
(Luke xvi. 2; 2 Cor. vi. 2; v. 10;) and remember with Joseph (Gen. xxxix. 9, 11,
&c), that though no man seeth, yet God seeth all. Fly, therefore, with Joseph, from all sins, as well those that are secret in the sight of God, as those that are manifest in the eyes of men. For God, as he is just, without speedy repentance will bring the secret sins, as he did David's, to the open light, before all Israel, and before the sun (2 Sam. xii. 12.) Be therefore as much afraid of secret sins as of open shame (Luke viii. 17; xii. 2.) And so avoid all in general, as that thou dost not allow to thyself any one particular or darling sin, which the corruption of thy nature could best agree withal (Prov. v. 8; vi. 27;) for the crafty devil can hold a man's soul as fast by one as by many sins; and faster by that one which pleases thee, than by all those which begin to be abominable to thee. And as thou desirest to avoid a sin, so be careful to shun the occasion.
3. In affecting good actions, which are within the compass of thy calling, distrust not God's providence, though thou seest the means either wanting or weak (Judges vii. 7.) And if means offer themselves, be sure that they be lawful; and having gotten lawful means, take heed that thou rely not more upon them than upon God himself. Labour, in a lawful calling, is God's ordinary means by which he blesseth his children with outward things. Pray, therefore, for God's blessing upon his own means. In earthly business bear an heavenly mind: do thou thy best endeavour, and commit the whole success to the fore-ordaining wisdom of Almighty God. Never think to thrive by those means which God hath accursed. That will not in the end prove gain which is gotten with the loss of thy soul (Matt. xvi. 26.) In all, therefore, both actions and means, endeavour, with Paul, to have always a clear conscience towards
God and towards men (Acts xxiv. 16.)
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Look to yourselves what conscience ye have; For conscience shall damn, and conscience shall save.
4. Love all good things for God's sake, but God for his own sake. Whilst thou holdest God thy friend, thou needst not fear who is thy enemy (Psal. cxviii. 6, 7;
Rom. viii. 31; Prov. xvi. 7:) for either God will make thy enemy to become thy friend, or will bridle him that he cannot hurt thee (Gen. xxxii. 3, &c.; xxxi. 7.)
No man is overthrown by his enemy, unless that first his sin hath prevailed over him, and God hath left him to himself (Num. xiv. 42, 43, &c.) He that would therefore be safe from the fear of his enemies, and live still in the favour of his God (Psal. xxxvii. 11, 12, 13), let him redeem the folly of the time past with serious repentance, look to the time present with religious diligence, and take heed to the time to come with careful providence.
5. Give every man the honour due to his place, but honour a man more for his goodness than for his greatness. And of whomsoever thou hast received a benefit, unto him, as God shall enable thee, remember to be thankful: acknowledge it lovingly to men, and pray for him heartily to God. And count every blessing received from God as a pledge of his eternal love, and a spur to a godly life.
6. Be not proud for any external worldly goods, nor for any internal spiritual gifts. Not for external goods; because, as they came lately, so they will shortly be gone again; their loss, therefore, is the less to be grieved at. Not for any internal gifts: for as God gave them, so will he likewise take them away; if, forgetting the Giver, thou shalt abuse his gifts, to puff up thy heart with a pride of thy own worth, and contemn others, for whose good Almighty God bestowed those gifts upon thee. Hast thou any one virtue that moves thee to be self-conceited? thou hast twenty vices that may better vilify thee in thine own eyes.
Be the same in the sight of God, who beholds thy heart, that thou seemest to be in the eyes of men, that see thy face. Content not thyself with an outward good name, when thy conscience shall inwardly tell thee it is undeserved, and therefore none of thine. A deserved good name for anything but for godliness, lasts little, and is less worth. In all the holy Scriptures, I never read of a hypocrite's repentance; and no wonder, for whereas after sin conversion is left as a means to cure all other sinners, what means remain to recover him who has converted conversion itself into sin? Woe, therefore, to the soul that is not, and yet still seemeth religious!
7. Mark the fearful ends of notorious evil men, to abhor their wicked actions: mark the life of the godly, that thou mayest imitate it, and his blessed end, that it may comfort thee (Num. xxiii. 10; Psalm 37:35,36,37.) Obey thy betters, observe the wise, accompany the honest, and love the religious. And seeing the corrupt nature of man is prone to hypocrisy, beware that thou use
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not the exercises of religion as matters of course and custom, without care and conscience to grow more holy and devout thereby. Observe, therefore, how, by the continual use of God's means, thou feelest thy special corruptions weakened, and thy sanctification more and more increased; and make no more shew of holiness outwardly to the world, than thou hast in the sight of God inwardly in thine heart (Isa. li. 5, 6; Matt. xxiii. 27, 28; Psal. li. 5, 6.)
8. Endeavour to rule those who live under thine authority rather by love than by fear: for to rule by love is easy and safe, but tyranny is ever accompanied with care and terror. Oppression will force the oppressed to take any advantage to shake off the yoke that they are not able to bear: neither will
God's justice suffer to continue long the sway that is grounded on tyranny.
Remember, that though by human ordinance they serve thee, yet by a more peculiar right they are God's servants (1 Pet. ii. 13;) yea, now being Christians, not as thy servants, but above servants, brethren beloved in the Lord (Philem. ver. 16; 1 Cor. ix. 5.) Rule, therefore, over Christians (being a Christian) in love and mercy, like Christ thy Master.
9. Remember, that of all actions none makes a magistrate more like God, whose vicegerent he is, than doing justice justly. For the due execution whereof— First, Have ever an open ear to the just complaints of unjust dealings.
Secondly, So lend one ear to the accuser, as that thou keep the other for the accused: for he that decrees for either part before both be heard, the decree may be just, but himself is unjust.
Thirdly, In hearing both parts, incline not to the right hand of affection, nor to the left of hatred; as to believe arguments of persuasion for a friend, before arguments concluding for a foe.
Fourthly, Deny not justice, which is regia mensura, to the meanest subject; but let the cause of the poor and needy come in equal balance with the rich and mighty. If thou perceivest on the one side in a cause, the high hills of cunning advantage, powerful combination, and violent prosecution, and on the other side, the low valleys of poverty, and simplicity, and desolation, prepare thy way, as God doth, to judgment, by raising valleys, and taking down hills
(Luke iii. 4, 5; Isa. xl. 3), equalling inequality, that so thou mayest lay the foundation of thy sentence upon an even ground. In matters of right and wrong between party and party, let thy conscience be careful rather, jus dicere, to pronounce the law that is made secundum allegata et probata, than jus dare, to make a law of thine own (2 Chron. xix. 10), upon the authority of sic volo, sic jubeo, fearing that fearful malediction, "Cursed be he that removeth his neighbour's landmark." (Deut. xxvii. 17; Hab. v. 1.) In trials of life and death, let judges, like Elohim, in justice remember mercy; and so cast the severe eye of justice upon the fact, as that they look with the pitiful eye of mercy upon the
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malefactor, wresting the favour of life where grace promises amendment: but if justice requires that one, rather than unity, must perish, and that a rotten member must be cut off, to save the whole body from putrifying, fiat justitia.
But whilst thou art pronouncing the sentence of judgment on another, remember that thine own judgment hangs over thy head. In all causes, therefore, judge aright; for thou shalt be sure to find a righteous Judge, before whom thou must shortly appear to be judged thyself;—at what time thou mayest leave to thy friend this for thine epitaph:
Nuper eram judex, jam judicis ante tribunal Subsistens, paveo: judicor ipse modo.
Many, I know not upon what grounds, seem to be much aggrieved with the laws of the land. But wiser men may answer them with the apostle, Nos scimus bonam esse legem, modo judex eâ legitime utatur, "We know that the law is good, if a man use it lawfully." (1 Tim. i. 8.) And he shall be unto me a righteous judge, whose heart neither corruption of bribes, fear of foes, nor favour of friends, can withdraw from the conscionable practice of these precepts. And to that rare and venerable judge I say with Jehoshaphat, "Be of good courage, and do justice, and the Lord will be with thee." (2 Chron. xix.
11.) 10. Lastly, Make not an occupation of any recreation. The longest use of pleasure is but short; but the pains of pleasure abused are eternal. Use, therefore, lawful recreation so far as it makes thee the fitter in body and mind to do more cheerfully the service of God and the duties of thy calling (Prov. xxi.
17; Phil. iv. 8.) Thy work is great, thy time is but short; and he who will recompense every man according to his works standeth at the door (Rev. xxii.
12.) Think how much work is behind, how slow thou hast wrought in the time which is past, and what a reckoning thou shouldst make, if thy Master should call thee this day to thy accounts (James v. 9.) Be therefore careful henceforth to make the most advantage of thy short time that remains, as a man would of an old lease that was near expiring: And when thou disposest to recreate thyself, remember how small a time is allotted for thy life; and that therefore much of that is not to be consumed in idleness, sports, plays, and toyish vanities, seeing the whole is but a short while, though it be all spent in doing the best good that thou canst: for a man was not created for sports, plays, and recreation, but zealously to serve God, and conscionably to serve his neighbour in his vocation, and by both to ascertain himself of eternal salvation.
Esteem, therefore, the loss of time one of the greatest losses (Eph. v. 16.) Redeem it carefully, to spend it wisely; that when that time cometh that thou mayest be no longer a steward on earth (Luke xvi. 2), thy Master may welcome thee with an Euge bone serve, and give thee a better heaven, where thou shalt joyfully enjoy thy Master's joy for evermore (Matt. xxv. 21.)
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