An historical anatomy of Christian melancholy, sympathetically set forth, in a threefold state of the soul. 1 Endued with grace, 2 ensnared in sin, 3 troubled in conscience. With a concluding meditation on the fourth verse of the ninth chapter of Saint John. / By Edmund Gregory, sometimes Bachelour of Arts in Trin. Coll. Oxon.

Of the Soul endued with Grace.

THe natural disposition and temper of man being much addicted to Melan∣choly, will be apt in very childhood to make our apprehension lay cares and sadnesse neer our heart, to delight our selves in solitarinesse, and to spend the time in Soliloquies and private Specu∣lations: even so much may nature be enclin'd to these exercises of Contemplation and such fictions of Phancie, that many an hour shall we sacrifice to this our genius; gladly separating our selves from Company, and picking out what time we can spare for this purpose. These Con∣templations with which our Christian thoughts will be thus aff••cted, are chiefly grounded at first on the familiar objects of Sense, and raised to some divine and heavenly purpose; either shall we be soaring up to the considerati∣on of the glorious magnificence of those more excellent Creatures, the Sun, the Moon, the Stars; or hovering low∣er upon the delightful variety of Beasts, of Fowls, of Fi∣shes, upon the strange diversity of Nations, of Countreys and Kingdoms; again another while perchance we shall be conversing with God by magnifying his greatnesse; as thus: O Lord our Governour, how excellent is thy Name in all the world! thou that hast set thy glory above the heavens: or by admiring his mercy; as thus: Thy mercy, O Lord, reach∣eth unto the heavens, and thy faithfulnesse unto the clouds: or expostulating with him concerning Mankinde; as thus:

Oh remember how short our time is: wherefore had thou made all men for nought? Our thoughts this way will be usually very deep, very serious and earnest; and we shall be af∣fected with them to the life, insomuch that they will of∣ten provoke in us the passion of grief with tears of joy, with exceeding cheerfulnesse of minde, even according to that pathetical affection of David, when he said, My lips will be feyn when I sing unto thee, and so will my soul, &c. We shall, I say, be serious, even so serious and entirely bent to those sweet Melancholy thoughts, and so affe∣ctionately moved with them, that we shall scarce ever think our selves truely and really recreated, but whilst we are thus meditating on religious matter, and exerci∣sing our thoughts in such heavenly notions.

Here lies our Love, our Dear, and onely One: Here's our life's Joy; here 'tis, and here alone.

Here, I say, lie the joy and sweetnesse of our life; and that, first, because nature doth dispose us to a more re∣tired seriousnesse of minde; and surely no delight can be s•• sweet as that towards which Nature sets her help∣ing hand. Secondly, for that use and practice in time d•• tutor up this sympathy of nature into the grateful fa∣cility of an habit; and then if the habit of that which agrees not with nature, be most times so lovingly marri∣ed to the affections, that it can hardly be left; how plea∣sing must that needs be which concur•• with nature! Thirdly, for that this heavenly object is beyond measure unparallel'd fo•• sweetnesse, Sweeter, as David hath it, even then the honey and the honey comb.

The Meditations of God do many times ravish our narrow souls with unspeakable Comfort, and drive us into a extasie of amazement for joy: we shall think sometimes to our selves, What an happinesse is this, that the God of heaven and earth should so familiarly communicate himself to such vile creatures as we; that he should grant us such illumination of minde, such joy of spirit? surely we would not, leave it for the whole

world; and it is better unto us then thousands of gold and silver. Well, Joy and sorrow do take their turns: and there is no perfect happinesse in this life.

We that were mounted up but now, Amongst the Stars to dwell, Anon descend as much below, Even to the gates of hell.

As we are raised up, I may say with Saint Paul, unto this third heaven, this more then thrice happie Condition of Joy; so is there also given us our fatal portion of misery, a thorn in the flesh; a thorn of sin which doth as shrewdly prick us with sorrow, as ever we were tickled with delight; the sowrnesse of Eve's apple will not be put out of our taste: be we never so spiritual, we can∣not but be subject unto sin: I say sin, and I may say sins too; sin, as intimating onely some special ones, in par∣ticular; and sins, as denoting a multiplicity of them in the general: for as for many of us, peradventure we are more indifferently prone and subject unto all kindes and sorts of iniquity: there is almost no sin, no perverse∣nesse and impiety, but that we have a strong taste there∣of in our souls: But most of us, I say most of us in particular, are troubled with some pricking sin, some thorn or other above the rest, some naturally-enclin'd enormity of our inner man; and these, these darling and intimate sins of ours, whatsoever they be, do always, as we may observe, in an eminent manner cry down the rest, do with more violence haunt us, and with more fre∣quency overwhelm us; so that we shall hardly long be free from them. Ordinary and weakly disposed sins may perhaps be swallowed down with ease; but these extraordinary and deep-rooted ones do stick close and fast in the Conscience: our other sins for the most part we may pretty well digest in oblivion; but this sin, this our familiar and bosom-sin, is so hearty a sin, always with so full a desire, and therefore so palpably grosse to our apprehension, that it constantly leaves behinde it a

Memento of shame to our outward man, and the sting of sadnesse to our inner soul. When it is past and gone, we shall finde our Consciences wounded with dismayednesse, and our hearts drooping with grief; such sowre sauce hath this seeming pleasure; such a sting in the tail hath this flattering Serpent; a sting it is which, as I say, without question we are sufficiently sensible of; we can most duely and tenderly feel the hurt it doth us; and yet for all that, when it comes too, it doth so strongly charm and bewitch our reason, that all the power that is in us is presently dissolved, and we are no way able to withstand it: the deceitful bait of pleasure maketh us suddenly to swallow down the Bane, and then, though like that Book in the Revelation, it be sweet in the mouth to commit it, yet is it bitter in the belly, exceeding bitter, even as Wormwood: See Prov. 5. 4. Sin doth us no great harm whilst we look to it in time: though it bring with it a sadnesse and a sting unto our Consciences; yet as long as within three or four days, or a week, we do vent out this sadnesse into tears, with true Compunction, and pull out again this sting by the hand of Repentance, we feel no danger unto our selves. When we are in sin, our understanding is as it were in a cloud, and our affections cold and dull; but the return of Gods favour again, will appear unto us as the Sun dispersing with his brightnesse the clouds of ignorance, and enflaming with his heat the coldnesse of affection: so true finde we that which our Saviour speaks of himself in Saint John: I am the light of the world: he that followeth me, shall not walk in darknesse, but shall have the light of life. In darknesse, that is, the darknesse of sin: but shall have the light of life, that is, that living light which quickens the heart unto goodnesse, and enliveneth the affections. Enliveneth the affections

With cheerful thoughts, with nimble active love; With flames of zeal which never cease to move:

to move upwards, and give their humble attendance up∣on the Almighty.

In the act of Repentance, we shall as it were throw down our selves before God with a filial remorse and melting sorrow for our offence, somtimes casting an eye upon the exceeding vilenesse of our sin, and then weep∣ing, and grieving, and vexing our selves, that we should be creatures so wretched as to commit that, which, though there were no God to obey, not Law to trans∣gresse, yet a man would be ashamed and scorn to do: somtimes casting an eye to consider, not so much what it is in it self, as against whom; and then it is ten times grief, to think that we should so highly offend him that hath always been so good, so loving, and, as I may say so, too much merciful unto us; that we should displease him whose infinite goodnesse is more then that we are able in the least degree to deserve, though we should with all the veins of our hearts continually obey him; counting it a most tender thing to grieve him which hath vouchsafed us to be as dear unto himself as the very ap∣ple of his eye.

We shall, I say, weep, and grieve, and vex our selves: for it is to be noted, that we do seldom finde the true and effectual comfort of Repentance without tears: when the eye can kindly run down with streams of water, then doth our heart begin to feel ease, then doth that burden begin to be light, which before was so heavie; and then will the light of grace begin to shine in upon our souls, and kindle our affections with that zeal of David, Psal. 86. 11. O knit my soul, knit it faster unto thee, that I may fear thy Name. Many times thus in the passion of our souls are we so overjoyed, as it were, at the return of Gods fa∣vour, that we could even suffer our hearts to be pluckt out of our breasts to offer them up in devotion unto him: and therefore now do we lift up our souls with such a servent desire of better obedience, that hence∣forth it seemeth not enough for us to go or walk, but we must run the way of thy Commandments, O Lord, since thou ••ast thus set our hearts at liberty.

To hang down the head like a bulrush, Isai. 58. 8, and to be covered with the sackcloth of dejection for our sins, this verily is not the main; this is but the outside and be∣ginning of Repentance:

It onely doth before prepare the way, Telling some news of the approaching day.

A lively resolution of the heart to redeem the time, this is the soul and reality thereof. Repentance is but dead, without a lively heart: and surely it never doeth us good, till it thus come unto the quick.

Well now, when the Almighty hath thus breathed in∣to our souls this breath of life, then doth our hope revive again in the confidence of pardon, and then also shall we be so sensibly affected with Gods infinite mer∣cies towards us, that these his mercies, like those bands of love, Hos. 11. 4, do tye us far more to his obedience then before; all the faculties of both body & soul do seem too little for us to do him service with, that so in some mea∣sure we may requite his love in forgiving, by our love in obeying; the more God forgives us, the more we do always love him: so that we may justly witnesse the truth of that which our Saviour saith, To whom God hath forgiven much, he will love him much. This love of God doth usually raise in us a holy indignation against sin, to hate, to abhor, and as it were trample it under our feet, ma∣king us zealously to take part with God against our selves, who have thus took part with sin against God; and therefore shall we be ready to enjoyn a kinde of penance to our souls, and to execute in Gods behalf a revenge upon our selves, so that if it were possible, we might give him a due recompence and satisfaction for our offence.

The effect of Repentance is, That we shall feel our consciences satisfied, our hearts at rest, and our selves joyfully at one with God again; and then will our soul make her boast of the Lord, that h•• hath put a new song in∣to our mouthes, even a song of thanksgiving for this great

deliverance, according to that of David; O Lord, thou hast been exceeding gracious unto us wherefore as for our soul, it shall be talking of thy righteousnesse and of thy praise all the day long. We cannot cease, I say,

We cannot cease from morn till night thy goodnesse to set forth: O Lord, 'tis now our whole delight to wonder at thy worth.

Thus a while are we full of praises and thanksgiving unto God. And now then with such a strong and powerful confidence in him, do we go on in our wonted course of divine Meditations, that our thoughts do as it were scorn the earth, being like Elijah in the fiery charet of zeal mounted up to dwell in heaven onely, and in heavenly things: our Phancie will be all for the high and lofty speculations of God, of Christ, of Eternity, of the World to come, &c. The private leasure and holy silence of the minde fro•• outward things, giveth such advantage to the soul to flee upwards, that for the present we are even D••ified with these glorious objects, and are become Saint-like in our thoughts: but when it comes down again to the practick part, for the conversation of ourlives; when these Speculations are to be actuated into a good behaviour; lo, then it proves that there is nothing at all in us of Saints, no not scarce of men, or at leastwise, of very weak and frail men: then all that we can do, is but to desire to keep our selves from sin, or to be unwilling to enter into tem∣ptation; that, that for the most part, is the furthest we do proceed▪ but to withstand, and vanquish, or put off sin, are we seldom able in the le••st degree and there∣fore we may well a••k the question with Saint Paul, Who shall deliver us from this body of fin? since the highest peri∣od of strength tha•• we do here attain unto, is able to do little, even so little, that I may justly say it is but as the shadow of somthing rather then anything and indeed al∣together, as it were, nothing in reality, though somthing

in intention. Well, now being in the state of Repen∣tance, we can carefully take heed of the least sins, di∣recting our conversation in a more elevated and steady course then usual, as conceiving our selves to lie open to the awful view of an Omnipotent and most glorious Deity: as also, we can more duely humble our selves, and pray before him with a fervent, with a lively earnestnesse and confidence of obtaining: For first, the abundant ex∣perience of Gods great love towards us, together with that loving affection which we feel in our hearts towards him again, breeds a kinde of union and friendship be∣twixt God and our souls, and this union begets a trust and confidence in him, and then this confidence doth fully perswade us that we shall prevail with him in any thing, so that it be best for us to obtain it; I say, Best for us, that is, for our good, though not always to our liking: our Prayers, verily 'tis sit they should be confi∣dent; but they may not be obstinate and self-will'd: Nature doth use to take it harsh not to have her desire granted; but David's resolution in Psal. 39, will at length pretty well satisfie her: I became dumb, and open∣ed not my mouth: for it was thy doing: For it was thy doing, that's the reason to stop our mouthes, and hold us con∣tented: And 'tis our Saviours reason and resolution in Matth. 36. 39: Neverthelesse not as I will, but as thou wilt. Gods will, we are sure, is far better then ours, and therefore good reason it is that ours should in all pati∣ence and humility be ruled by his: better it is in his care; for he hath a greater care over us then we can have of our selves; and better in his wisedom and fore∣knowledge; for he knoweth far better what is good for us then we know for our selves.

Our sinful wills do seldom aim aright; Lord give us what is fitting in thy sight.

What thy good will and pleasure is, and we are con∣tented.

Again, as we have such a submissive trust and confi∣dence

of ob••••••ning in Prayer, so are we always more affectionately apprehensive of what we do pray, then in the time of sin; our thoughts can go along and keep turn with the words of our Prayers: at the confessi∣on of sins, shall we feel our selves pressed with the burden of our wretchednesse: at the Petitions of grace, our soul will be athirst after the living God: Oh when shall we be satisfied with the fulnesse of his mercies! at Thanksgiving for his Blessings, our heart doth as it were run over with the abundance of his loving-kind∣nesse: Even so hath thy Mercies embraced us on every side, that who can set forth thy praise, O Lord, or declare the good∣nesse that thou hast done for our souls? Thus, I say, we can now keep our thoughts neerer to the sense in pray∣er then at other times; and yet we shall finde it, at the best time of our Devotion, very difficult to keep our in∣tention close to it any long while, specially in Publike praying: for do what we can, ever and anon our mindes will be sliding away from the matter in hand, and dreaming upon other imaginations; at least, some other thoughts on the sudden do come athwart us, and put us from the sense: so that seldom do we hold our intenti∣on steady upon it thorowout a whole Prayer, unlesse it be very short: For we may here pertinently take notice that sin is so naturally rooted in us and all Mankinde, that 'tis a very hard task (if with due inward silence we observe it in our selves) to keep our secret thoughts within compasse even whilst the eye of Conscience is most watchful: I say,

Even whilst the Star of Jacob shines most bright In us, to purge away the dark of night.

So that it was no marvel David said that the righteous man falleth seven times a day, whenas there is seldom an hour in the day, even in the purest condition of our life (specially if we have any concernment to be con∣versant in outward affairs) I say, scarce an hour wherein extravagant and unlawful imaginations or desires do not

most thrust themselves into the minde▪ which though perhaps indeed the awaking care of Conscience, by Gods help, doth quickly check out again with shame in these or the like motions of dislike, as, Fie, tis not right, God forbid; yet the Corruption of nature hereby shew∣eth it self to be always active in us, though it doth not now prevail as it would.

O Lord God, our best Condition in this world thou knowest is but as a night, in which thougb there be some light shining with∣in us, yet is there much more darknesse; and therefore our expe∣rience methinks doth most fitly and naturally Moralize that expression of thine concerning our Saviour, Numb. 24, where thou hast called him by thy holy Spirit The Star of Jacob, even as it were the day star of heaven arising in our hearts; a star, and that befitting the night; and yet a star which shineth to our Souls and Consciences with a blessed light of joy and comfort; and so, as Saint John with his Baptizing tears of Repen∣tance, prepared the way for our Saviour to be entertained in the souls of men: so, I say, the watery clouds of sorrow for sin pass∣ing away from our re••enting souls, do unvayl our Saviour unto us, that Star and Light of divine grace, that he may shine out again as the joyful Light of our Salvation. And O most mer∣ciful Saviour, thou that art here a Star unto us, a Day-star ap∣pearing before the Sunrising be thou hereafter in heaven the Sun it self, the Sun of Righteousnesse shining in most perfect glo∣ry unto all Eternity.

But to go on: Lo, the sweet Olive branches that this Noab's Dove, Repentant reconciliation, bringeth in unto the soul. It is said, Prov. ••8. 1. That the righteo•••• are as bold as a Lion: Lord, who is there that can say he is righteous before thee, when as the very Angel are unclean in thy sight? much more are we, the very best piece of whose life is as a menstruous cloth, defiled with grosse imperfections: yet see! the neerer we draw on thereunto, the lesse fearful we are: the terriblenesse of thunder which according to the Poet

Is apt with fear to shake the mindes of men,

Jussit & humanas motura-tonitrua mentes,

or the hideous examples of Gods Judgements, and the ••ike; nay, even terrible death it self, which according to the Ancients is naturally 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the most terrible of all terrible things; all these with which we are wont to be affrighted, do not now strike us with so deep a passion of fear, nor go thorow our loyns with such a terrour; and that not at all because of any deadnesse of Conscience, but out of the livelinesse of faith: I say, Because the Lord, as it is in Psal. 27, being our light and our salvation, whom then methinks should we fear? the Lord being the strength of our life, that is, the trust and confi∣dence of our souls, of whom or of what should we be afraid?

Again, the Service of God leads us into that glorious liberty (which as I conceive Saint Paul speaks of) of the sons of God. First, I mean that liberty whereby we feel our Consciences set free from the doting scrupu∣losity of things unnecessary and indifferent, the which perchance at some other times we may be apt to stick upon with perplexity. Secondly, I mean that liberty, we may call it The liberty of Obedience, which as it makes us willingly and freely to obey our betters, cause 'tis for Gods glory, who hath appointed the same, and 'cause 'tis for his glory to do him service in it: so again it makes us so free in Spirit as not to stoop to any igno∣ble or disgraceful servility; that is, with a base and cow∣ardly heart to yeeld our approbation in any unjust & in∣direct course, because our Superiours either like or com∣mand it; to call good evil, or evil good, for any cause whatso∣ever: No, we have a warrant for it methinks in our souls, not to deny the Truth for the fear or love of the great∣est or dearest one in the world: for if we deny the Truth, we deny him that is greater and dearer unto us then any can be besides, even God himself; for God is Truth, saith Saint John: And surely he that is in subjection to father or mother, as our Saviour saith, or even unto any other

Creature, more then unto God, is not worthy of him. Many times this free spirit is apt to degenerate into a firy spirit; so that in stead of a moderate use of the liberty of truth towards Superiours, shall we be ready to fall into a rash and disobedient humour against them. Jo∣ab's dealing with King David, 1 Chron. 21. 3, is a singular example to be followed in this kinde; that is, to be so freely faithful unto our Betters, as not to flatter or back them on in that which is evil; and yet (not using our Liberty as a cloke of Maliciousnesse) so lovingly re∣spectful, as not to contradict their power with an un∣discreet and churlish impatiency. Moreover, this our foresaid unity and reconciliation with God, crowneth our souls with many happie and rare advantages; but specially in this, that it maketh our spirits chearful, merry and full of rejoycing: a good Conscience is as a continual feast, wherein we are satisfied with all good things, as with marrow and fatnesse; and therefore most fitly hath our Saviour named the holy Ghost a Comforter: And be shall give you another Comforter, Joh. 14. 16. A Comforter, and truely so: for how can sadnesse take fast hold in that brest where this heavenly joy and comfort doth a∣bide? Thus for a season do we flourish in the state of reconciliation, flourish like an herb nourished with the dew of heaven, or like the tree, in Davids Psalms, planted by the waters side, the flowing river of Gods mercies. And now

And now perchance that we have spent some days, Or else some weeks in these more sacred ways,

we must begin to take an unwilling farewel of this our happinesse: for by this time, that heart and courage against sin which we have got by Repentance, doth flag, grow lesse and lesse and decay, till we are defiled therewith as before: the drowzie eye by little and lit∣tle falls asleep it knows not how; and were it not for the awaking again, 'twould scarce perceive whether it had slept or no: so, even so, insensibly doth sin creep

on, and so subtilly get within us, that we can never al∣most feel it, till the sting thereof hath awaken our con∣sciences unto Repentance. And then again perceiving the wickednesse of our hearts, and the foul enormity of sin, shall we in the bitternesse of our souls, and de∣testation of our iniquities, humble our selves even be∣lowe the dust of the earth, accounting us not worthy to be the vilest creatures under the cope of heaven, that have been so wickedly perfidious against our Creator; and therefore do we consider and earnestly resolve for the present, if it will please him once more, even this once more to forgive us this our sin; surely methinks all the devils in hell should not prevail to overtake us so again: for this doth always touch us neerest and trouble us most, that we are so faithlesse unto God, and so full of hypocrisie before him, that whereas at our last Repentance we had so syncerely, so heartily and so seriously promised amendment of life, and also with our whole might and main to obey God and please him; neverthelesse, though our promise doth seem to be never so hearty, and with so full a purpose, yet the end and event doth shew that there is hypocrisie in it, even great hypocrisie: for when temptation comes, and sin is at hand, then do we falsheartedly and cow∣ardly, not onely not duly strive against and resist it, but even basely yeeld unto it: So infirm is our best ability, that our Saviour hath wisely taught us to pray to God that he would not try our strength with tem∣ptation; O lead us not into ••emptation. But our weak∣nesse, or rather wickednesse, is yet greater, not onely in so easily suffering temptation to prevail over us, but also in our readinesse to joyn with it and help it for∣wards, hugging the very first motions thereof in our brests: so that we may say of our souls as David did of the wicked man, Psal. 50. 18, Thou no sooner sawest that thief, sin, but thou consentedst with him, and bast been parta∣ker, &c. Nay, many times we do go one degree

farther besides this hugging and hastie embracing of the evil motions of sin proposed unto us: I say, One degree farther, even by seeking after temptation and inviting of outward means to beget sin within us; just as those of whom Isaiah speaks, that draw iniquity with cords of va∣nity, and sin as it were with a cart-rope. Well, notwith∣standing,

Though sin doth thus even dye our souls in grain, Thy mercies, Lord, can purge out all the stain. Before thee we are 'sham'd to shew our face; But all our hope is in thy saving grace.

notwithstanding, I say, the unhappie discouragements of sin, we shall embolden our selves to offer up in this man∣ner our resolution unto the Lord. O merciful Father, if it would please thee to passe by our iniquities, and to forgive us this time, sure now in good earnest we will perform our words; we will certainly keep our promise, and set our selves more syn∣cerely to it then before: hitherto we have promised well, but now will we do well; knowing verily, that it is not the sudden passion of a good desire that is sufficient, but the constant habit of better Obedience: it is not enough to have the shew of godlinesse in our Mouthes and bare Intentions, if we deny the true power and effect thereof in our Lives and Conversations. We will now therefore act out our intendment in the practice of Religion: whatsoever hath been past, we will now certainly be altogether in good ear∣nest; there shall nothing hinder us. Thus, even thus, so eager, so intentive, and so earnest shall we be somtimes, that we desire forgivenesse from God on no other terms, but as he doth finde our amendment afterwards: we will even be dealt withal according to our good beha∣viour; and not onely so, but we shall be ready to im∣precate a revenge of our breach of promise with some due punishment upon our heads, and to expect from God no otherwise to be merciful unto us then as that we do approve our faithfulnesse unto him.

And yet for all this, this utmost resolution that may be, are we at no time as good as our word; I say, At

no time can we thorowly withstand sin; it always over∣matcheth us; 'tis too strong for us to deal with sin, spe∣cia••ly of all the rest, the sin of our nature, our darling and sweet a reeing sin: this therefore exceeding un∣faithfulnesse of ours, in that we do so vehemently pro∣mise that which we do never accordingly perform, doth at length methinks, at every time of our Repentance, bring us so much the further out of credit with God; so that we can hardly see how he should believe or forgive us any more, who have thus often dealt so falsly with him: Neverthelesse sin doth presse us so sore, that we may not sit still in quiet, till we get ease by Repen∣tance.

The Conscience, like a stomack that's displeas'd With meats, doth vomit till she can be eas'd.

In this case we shall be very loth perchance, and al∣together asham'd to come again into the presence of God, as Adam was, in Gen. 3. 10; yet necessity doth prick us forward; because, O Lord, whither shall we go from thy presence to have any comfort in this our misery? to thee there∣fore must we needs come, O thou Preserver of men: Necessity I sav, sets us forward, and at length so often experience bringeth us to consider with our selves, and thus to close our judgement more neer to the matter, that since there must needs be somthing else in it besides the secret hy∣pocrisie of our own hearts, why so many promises should vanish in the air, so many promises which for th•• present we cannot perceive but that they do come most heartily and syncerely from us; Sure, we shall think to our selves, there is some other difficulty in it; sure there is somwhat else hinders that we cannot be as good as our words: and thus considering, after a while we be∣gin to feel out the knot, that indeed it is no marvel why we could not perform that which we did promise, when-as we did promise that which we could not perform, that which of our selves we are no ways able to bring to passe. Now therefore it is easie to see the folly of our

too-violent and vehement earnestnesse in saying we will do this, and we will do that, the which is not in our power to effect: and therefore more duely weighing within our selves that 'tis God alone who worketh both the will and the deed, as Saint Paul speaks, we learn thereby more moderately and soberly to say, O draw us, and w•• will run after thee: Lord, we would be better, we desire to a∣void sin; but help thou our desire. We may also in Saint Pauls words truely say that we labour, labour in our mindes to be rid of sin, and to attain some better condi∣tion of life; and yet it is not we, but the grace of God which is with us: it is our labour, and it is not ours: somthing there is, no question, in us, to set forwards in the busi∣nesse; and yet this something, without God, we do suf∣ficiently finde to be even as nothing: we may (as in∣deed we must) be doing, and so we our endeavours; but let us know and be assured, that there can be no harvest except God prosper it; for it shall be like the Corn growing upon the house top, wherewith the Mower fill∣eth not his hand, neither he that bindeth up the sheaves his bosom. Many times do we observe in the passage of our life, that when we most strive, and are most eager∣ly set to resist sin, we shall usually never a jot the lesse, but rather the more, be foil'd with sin. First, the cause thereof (as I judge) is our impaciency; for we may feel in our selves, if we mark it, that herein we are not so patiently contented as we should be to tarry the Lords leasure, but would make too much haste to be freed, be∣fore it is Gods will we should. Saint Paul himself would fain be delivered, but it was answered him, My grace is sufficient for thee. Again, another cause may be, for that perchance we do attribute too much to our own strength for the deliverance; and therefore God will let us see how weak we are of our selves to do any thing as of our selves. Behold,

Our sinnes take being with us in the wombe, they live with us from Cradle to the Tomb; so weake are wee & frayle, to encounter with sinne, the common Ene∣my of Man-kind, specially this bosome Enemy, our na∣turall sinne and corruption; that it is well if through continuance ef many yeers together, we can make these Ague fits to breake their course, It is to be noted, that every one hath his double Genius, his good and evill Angell to attend upon him: the good Angell, I meane his naturall inclination to some vertue more then ordi∣nary; the evill Angell, his naturall inclination to some vice above the rest: if wee doe keepe out this evill Angell, this Devill of ours, this Satan, and Deceiver, at armes end; that is, not suffer the temptation to enter in too neerly unto us, we may perchance now and then escape the foyle: But when once he gets within us, sure wee are then to bee overcome; there is no grapling with it in our owne breasts And oh how often, and of∣ten, are wee thus shamefully foyled, and overcome▪ sometimes do wee thinke to our selves, Lord shall we ne∣ver be free from this pollution of sinne? Wee doe hope this shall be the last time, now wee hope wee shall doe so no more: but yet still there is no Last, there is no end with it; the comfort that wee have is this, that as wee doe often sinne, so it is no long while that wee continue in it without repentance: and so then, as David saith, Though heavinesse may endure for a night, the night of sinne, yet Ioy commeth againe in the morning, the morning of re∣pentance: Ioy, and that a double Ioy; Ioy, by Recon∣ciliation with God, and Regeneration unto Righte∣ou••nesse; and Ioy by spirituall comfort in divine Meditations: for the pleasing exercise of these Medita∣tions, like a sweet Companion in our heavenly Iourney, is seldome long absent from our soules, being full of amiable delight and recreation, refreshing the heart with pleasure, and sugaring the affections; so that ma∣ny

times the familiar conversation which wee have with Heaven, and that Angelicall illumination of mind which is within us, doth make our ravisht soules, not∣withstanding all other difficulties, say unto themselves, as Iacoh did at the newes of Iosephs life and prosperity, It is enough: wee are full, and so fully satisfied with this heavenly Manna, even this very food of Angels, that here doe wee sit downe, and feed our selves, perhaps some houres at a time on this Celestiall sweetnesse.

Our silent thoughts now take their holy scem, To walke about the new Ierusalem: And marke ••ow there each precious stone doth vy Which may give brightest lustre to the eye.

How doe wee desire to rest and dwell continually in this Paradise of contemplation; even as Saint Peter did when hee saw how fine it was to be in the Mount, and said, Lord let us make three Tabernacles, and dwell here: to dwell here, it were good indeed, but that verily may not be, there is no dwelling in Heaven whilst wee are in the flesh, no looking for a continuall joy, sweetnesse and content in this vale of misery; and therefore since that thorow the whole scope of this life wee are ordained rather to a religious travaile and labour, then to quiet and ease; doubtlesse the resting our selves so over-much in this satiety of Ioy, doth us more harme then good, in that it makes us the more to forget to take the paines to goe to an other Heaven hereafter, who are thus as it were in a present Heaven here already; the satisfying fruition of Contemplation, doth call away our thoughts from the necessary care of Mortification, flattering ma∣ny times the due sense of sinne, and giving us, as I may say, a kind of Liberty and Priviledge to doe amisse. For we shall thereby thus think to our selve, when we are so often and so much over taken with sinne; there is a fa∣tall necessity of sinning in all men; and therefore not∣withstanding

that how many, and whatsoever our sinnes be, wee make no doubt but it is well enough with us, and that wee must needs be sufficiently in the favour of God, to whom he doth afford such divine familiarity, and such heavenly Comforts; the which perswasion of our selves, although it may be true in some sense; true I meane, that these inward gifts of mind are generally a token of Gods favour; yet surely thus, I say, doth the sweetnesse and selfe-conceit thereof make us often times the more slacke, not so diligently to seeke to mor∣tifie our corrupt affections, not so seriously thinking how this illumination of mind, this Tree of Knowledge may bring forth the fruit of good workes; how to be∣come humble, to become patient, to become chaste, to become temperate, &c.

Iames and Iohn were busying their minds about who should be on the right hand, and who on the left of Christ in his Kingdome: but our Saviour cals them neerer home to the matter in hand; to thinke rather on suffering with him, and that present Condition of diffi∣culty which they must undergoe, well knowing that the gazing too much on that easie and sweet part of reli∣gion might make them to omit the weightier, and more materiall part which is to beare the Crosse, and drink of his Cup.

Well, as experience of spirituall understanding grows on, so our phansie will be apt to abide more constant in our meditations upon anything, and be more aboun∣dantly fruitfull with variety of considerations, specially if other affairs give us Liberty to spend our time freely upon it; our Melancholly thoughts perhaps for some moneths together will be mainly employed and taken up; sometimes with the notions of this subject, some∣times of that; fot a while it may be, wee shall be alto∣gether to contemplate of Death and Mortality, our phansie will hang only on Graves, on Sculs, on Passing∣bels, sadly weighing how truly it is said of David, that

man is a thing of nought, his time passeth away like a shadow, and that of Iob in his seventh Chapter, My dayes are swifter then a Weavers shuttle, and are spent without hope. O remember that my life is wind, mine eye shall no more see good, the eye of him that hath seene mee shall see me no more, &c. ringing, ringing out the Knell of death to our soules, in this or the like manner. O thou devouted soule,

Amidst the pleasures, joyes, triumphs, And hopes now in this life begun, Thinke every morning that ere night, Thy Sun may set, thy life be done. Amidst the cares, the dolefull griefs And feares that on this life attend; Thinke every morning that ere night, Thy Sun may set, thy li••e may end.

Another while perchance we shal take pleasure in guild∣ing over our thoughts, with the glorious lustre of the world to come, the beatificall vision, the beauty of the Saints; according to that of Daniel, They that be wise, shall shine as the Firmament, and they that turne many to righteousnes, as the stars for ever and ever. Sometimes our seriousnesse is very much affected with Bels; the Melancholy rising and falling of the sound doth methinkes lively imprint into our fancie the Emblem of mans inconstancie, and the fading succession of the times, and ages of this world, she wing that which S. Iohn speaks in the 1. Epistle, the second Chapter, How the world passeth away, and the lustt thereof; but hee that doth the will of God abideth for e∣ver; the warbling out of tunes in our mind, the hearing or modul••ting of melodious songs which have been an∣cient, will revive unto our phansie the times, and things that are past, making us exceeding sad and dumpish at the remembrance of them and ready sometimes to let fall teares; because that golden Flower of time, that spring-tide of delight is so soon past and gone; three is

an end with it; and alas woe is us; it shall never, O never returne again.

Farewell, adieu ye pleasant youthfull houres, Which did our life so sweetly crowne with flowers.

Many times againe doth the consideration of Eterni∣ty, and that endlesse stat•• of the soule after this life, drive these or the like Meditat••ons intentively to our hearts; O Lord how much doth it concerne us with most exact care, to take heed how we order our selves whilst wee live here; when as according to our living in this world our soules must needs enter into such an endlesse, and unalterable a condition, the very beholding of which, though but a farre off, doth make all our sense as it were gidy and amaz'd at the exceed∣ing height, depth, and extent thereof. The sight of a dead mau, if peradventure anatomized, and cut up before us, or else but shrowded lying prostrate, or the like, doth usually worke so reall an efficacie in our thoughts, that it deeply casteth us into a loathing abase∣ment, and vile esteeme of our selves; it may be for a good while after confidering thus, that notwithstand∣ing Man doth carry such estate with him, is so sumptu∣ously adorned, and so full of magnificent shew in this life, yet is hee in substance but a peece of carrion, even so contemptible a thing, that he would disdain being a∣live to but touch himselfe if he were dead. O man, how canst thou be proud, that art nothing but a bag of dung, a sinke of filth and corruption: me thinks the very meanest creatures are more happy then we; for loe O Lord they continue perfect in that state thou hast created them; they live not in sinne against their Maker, they die in in∣nocencie; but man alas, unhappy man liveth in sinne, dieth in trouble: O finne thou art the worst of all evils; thou art worst then death, worse then Hell, sure better were it to have no being at all, then that our being should be offensive to that God, which hath bestowed it on us.

In the time of plague and infectious sicknesse in lik•• manner doe our Meditations more consideratively en∣large themselves; how are our thoughts then not a little swollen up with sadnesse and griefe, at the tender ap∣prehension of the solitary, and forsaken estate of those poore soules, who are imprisoned, and shut up in the infected houses; thinking thus with our selves, O Lord how happy are wee on whom the Sun shines thus merrily: the Sunne of Gods favour; wee have health, wee have Liberty, wee have Plenty of all things at our hearts desire: but they poore wretches are inclosed within the shadow of death; their feet like good Io∣sep••s are in the stocks, and the Iron thereof entreth into their soules; the hardnesse of misery maketh their very hearts to bleed; for (as Iob saith) Tbe arrowes of the Almighty are within them; and the poyson thereof drinketh up their spirits: O how can wee forget to have compassion on such misery as this!

The se••ious deepnesse of our mind doth also thus fre∣quently close up in our Meditations, the departing day: and Lord thou hast added one day more unto this our life, which thou mightst long ere this have shortned, and cut off; Lord prepare us for our end; and make us willinger to die then yet wee are; that when as wee shall have brought all our dayes to a period, as we have now this day, wee may be ready and well content, to depart out of this world to thine eternall mercy; and that wee be patiently resolved, that this face, these hands, and this whole body of ours, after a while it may put on corruption, be clothed with blacknesse and deformity: and so with the fatall necessity of all Man∣kind, naturally to be composed into Mortality, and be gathered to our Fathers to rest with them in the dust, untill thine appointed time.

Vntill that shrill awaking Trumpet sound, At the last day to raise us from the ground.

The Melancholly Man is a man full of thoughts, his phansie is as it were alwayes in a constant Motion: no sooner doe wee discharge our braines of these diviner thoughts and meditations; specially our mind being at leisure from worldly things; but forth with it is in action, either with some idle, or ill employment; ei∣ther wee are building of Castles in the ayre, or framing of Vtopiaes, and the Idea's of one thing, and of ano∣ther, of Monarchies of Paradises, and such like plea∣sing dreams of phansie; or else wee are on the other∣side snarling our thoughts with the toyls of sinne.

Each sense of ours to the heart, Proves Traytor to let in, Temptation with his fatall dart, The Harbinger of sinne.

How often thus doe; the allurmeents of pleasure in∣volve our minds in a restlesse unquietnesse, untill wee give satisfaction thereunto? how often doth the pro∣vocations of lust follow our thoughts, till wee commit Adultery with the Baby of our owne fancie? how often again doth impatiency haunt us till wee are engaged in wrath and distemper? how often doth the love of Riches torment us into the consent of injustice?

This is the difference wee may find in our soules, be∣twixt good and evill; when wee are affected with good things wee are ready, as I say, to poure out our braines into an abundance of Consideration thereupon: but when as wee goe to make use thereof in the practise of our lives, such difficulties and impossibilities doe stand in the way, that it is even against our stomack then to t••inke upon it: when contrariwise wee are affected with evill things: it may be wee are not ready to spend so many thoughts upon them: but wee may easily ob∣serve our pronenesse to imprint them in our actions. For good; wee are as the fruitlesse Fig-tree, all whose sap

is but enough to bear leaves, none for fruit; so that in manner all our goodnesse goes out into thoughts, medi∣tations and desires, little or none at all into practise and performance; but for evill, wee are more fruit then leaves, the practick part of our soules doth here out-goe the speculative.

Facilis descensus av A••rni.

Nature hath made it easie for us to goe downwards in the paths of death and destruction; and yet notwith∣standing by Gods mercy sin doth not over-come us to fulfill it in the lusts and full swing thereof; we are not at ease and rest with it, it doth discontent and trouble us; there is no perfect quietnesse in our soules whilst it prevailes within us; although sometimes for want of carefull diligence it taketh such advantage of us, that tis long and difficult ere wee can wind our selves out of the snare therof. I say long and difficult ere we can through∣ly untie those knots of perversenesse, and impiety, which Sathan when hee gets time and liberty, doth cunningly contrive within us: Here we may note the wisely-con∣firm'd maturity of years and better acquaintance wi••h the nature of things, as it doth helpe forward our con∣tinuance in grace, in that it becomes longer (being made cleane by repentance) ere we shall now fall backe into sinne. I meane into more grosse and frequent sinnes, so likewise it advantageth our continuance in sinne, in that it becomes the longer also (being in the state of wrath) ere wee can be duly reconciled againe by true repentance; and the reason hereof without que∣stion is chiefly to bee conceived, for that ripenesse of age makes nature more solid, stiffe and unmoveably set in its course, being the right subject of constant serious∣nesse and Melancholy; as on the other-side, youth is vainely wavering, and according to the Poet,

Cereu•• in vitium slecti, &c.

Like wax that's quickly wrought to any shape, And pliable to any alteration.

Againe touching the settlednesse of our courses in this spi••ituall condition of the soule, it is alwayes to be ob∣served, that the more unhappily finne doth prevaile over us, and the longer it doth continue with us, the more we are disheartned, and loth to repent; by reason that dif∣ficulty and bad successe doth daunt the courage, and de∣ter from that, which easinesse and happy proceeding doe make to delight in; thus likewise in other things it is usually seene, that hee who thrives delights to be a good Husband; prosperity backs on the endeavour, and sweetnes a mans labour. In like manner also, when we have good successe in Religion, it makes us the more religious; the be ter wee thrive in it, the more wee are in love with it; that which wee have already quickens the appetite, and whets on the affection with a greater longing, having truly tasted how good it is: we can with David say, Oh how sweet are thy words unto our taste; yea, sweeter then honey unto our mouth: our soule can then hand∣somly reilish all holy duties, and religious exercises, and wee doe delight in the performance thereof; as in parti∣cular, the frequenting the Church, the hearing of Ser∣mons; the holy Law and Testimonies of the Lord doe not now seeme a burden but as a pleasure unto us.

O Lord me thinkes thy words to us doe shine, A sweet direction in the paths divine.

In receiving the word, we can suck out a secret sweet∣nesse, and comfortable benefit there from, it be∣comes nourishable unto us, the Rod of Gods justice, and the staffe of his mercies bound up together in his booke, doe pleasantly lead forth our soules, be∣sides the waters of Comfort; but specially is our

Melancholy soule most in imately affected with such Scripture, which presseth home the due understanding of our momentany and mortall Condition, and with funerall exercises, which more lively set forth the same, Salomon, saith, It is better to goe into the house of mourning, &c. and he gives the cause, for that is the end of all men, and the living will lay it to his heart; wee shall I say bee thus alwayes apt on such occasions to fix the sad consideration of death most neerly to us; and sure mee thinkes there can be no thoughts that doe concerne us more then those of our end of our last day; neither can wee bestow any of the time of our life better, or to more purpose, then in the digging of our Graves; I meane the providing for our end; for though perhaps wee may live a great deale longer; yet verely wee are no men of this world; thy grace O Lord hath so re∣moved our affections from these transitory things; that with Saint Paul, Wee are daily dying in our thoughts, and de∣siring rather to be dissolved, and to be with Christ, then to live here; not waiting, expecting, and looking for a long con∣tinuance upon earth, but farre more for a happy depar∣ture.

Life's not our joy, at death's our chiefest ayme, By life wee lose, by death wee hope to gaine.

Also in this prosperity of Religion doe wee alwayes apprehend a more gratious satisfaction in our prayers, & supplications; the spirit of devotion so filleth and fat∣teth our soule with goodnesse, that wee are wont abun∣dantly to rejoyce therein above all other things; stri∣ving to lift up our soules often in private devotion; in so much, that if leisure serve, wee shall be ready to offer up the incense of our zeale unto God, in admiring his mercy, setting forth our unworthinesse, desiring farther his grace and heavenly benediction, to grow stronger and stronger in his feare and love; and the like requests and Petitions often times, even often times peradven∣ture

in a day, not only in short ejaculations, but even in pretty la••ge formes of expression; for no sooner doe wee feele the sacred fire of Devotion flaming upwards, and aspiring unto heaven; but presently wee seriously betake our thoughts to prayer and thanksgiving; by the way it may be here considerable, whether for our con∣stant devotion in private, as morning and evening, and the like; many short ejaculations are more fit to carry up our affections unto God; or otherwise some one long and large continued forme, the former way through its often cuttings off being in dangsr to make us dege∣nerate into alazie and forgetfull seldomnesse of praying, the latter thorough its tedious continuance into an un∣advised dulnesse in praying: and therefore not much approving of either, betweene both of these, two or three moderate formes, with an acute and strong win∣ged brevity, are me thinkes more convenient to present our cause before the Almighty in an unvariable con∣stancy, and in a piously devout apprehension; but to keepe on our way: Now againe in like manner are we most divinely studious and diligent; to make the full benefit and advantage of that time, which is properly set apart for Gods service, labouring to build up others, and to be built up strong in our selves; as by hearing, exhorting, and discoursing with truly pious and religi∣ous men, rejoycing in this comfortable Communion of Saints; I meane the communicating acquaintance, and assisting fellowship of our inner man, one with ano∣ther; or else againe perhaps more privately managing our soules by reading; as in the Bible, Practise of Piety, Gerrards Meditations, or the like; by Meditating Con∣sulting, and walking with the Almighty in spirituall thoughts▪ ending the Sabbath dayes usually in such high and serious actions; occupying our selves in that only which may tend either to improve Knowledge, try Faith, exercise Charity, examine Conscience, and the like, communing thus, as David hath it, secretly in our

owne hearts, in our Chambers, and being still quiet from outward perturbations, thereby effectually to entertaine these heavenly Guests: And therefore duly apprehending this Celestiall happinesse of the mind, shal we use to long for the Sab∣bath before it come, preferring it in esteeme above all the other dayes of the week, and calling it, as in the 58. of Isaiah, the thirteenth verse, A delight unto us, the Holy of the Lord, &c. accounting the holy rest of this Sabbath here to be a lively Emblem, and as it were a taste of that glorious rest in the eternall Sabath hereaf∣ter.

The due frequenting, and solemne use of four a clock prayers on Saturdayes afternoone, is me thinkes a wor∣thy sweet, and seasonable exercise, as being an excel∣lent preparation against the Sunday, to lay aside the thoughts, the cares and busines of our Calling; and truly were it generally more observed, and taken notice of, no doubt Religion might fare far the better for it, but sure.

The Root of evill is the love of Gold, And that is it Religion is so cold, Because we cannot spare the time from gaine, For Heaven therefore we take but little paine.

To goe on as this irradiating beam of divine grace, doth cloath our minds with a light and delight in spiri∣tuall things; whereby not only our thoughts ate set a worke on purer objects, but also our outward behaviour and conversation is ready to do its part too in Religion, our tongues not vaine or offensive, but ayming their words for the most part to pious and good discourses, aptly applying ordinary things in our talke to some god∣ly use, or religious observation; our feet not swift to go after folly; nor our hand dealing with deceit; I say as this illuminative beame of divine Grace doth enlighten our thoughts, making us full of high and heavenly wise∣dome

in all our wayes; so in like manner it warmeth our affection towards others; melting the bowels of our compassion into a more then superficiall charitableness, and loving mindednesse unto all men, whereby with tendernesse we alwayes construe their lives and actions in the better sense, and doe sincerely wish, pray for, and desire even the salvation of every one; but specially zealous of the good of our friends, as of our own; and therefore are we almost ready with David, many times to cry out, O Absalom my Sonne, my Sonne, my Father, my Child, my Wife, my Brother, my Friend, poore soule, would to God I had dyed for thee: and as sorrowing, so againe re∣joycing for no other prosperity so much as for their souls happinesse; and that too, not so much for any pri∣vate relation betwixt them and us, as for that we know it is most, ••cceptable unto God, because we doe now ve∣rily make an higher account of Gods glory, then of our own good; and therefore do we as it were bear on our shoulders the care of Gods people, heartily praying that all as well as our selves may thus taste and see how gracious the Lord is, how full of mercy and compassi∣on; so true, find we that of Saint Iohn, in 1. Epistle, the 4. Chapter, That he who loveth God, must love his neighbour also.

This is the Touch-stone to a sacred soule, Whereby the truth of her Religion's knowne; If that her neighbours griefe she can condole, With as due sense as if it were her owne.

Bonum est sui diffusivum, Tis the nature of true good∣nesse to be willing to have others participate of it; sure then he is not really good in himselfe, who is nigardly streightned in his bowels of affection towards others; but hee who hath perfectly received within him∣selfe that good which commeth downe from the Father, and Fountaine of all Goodnesse, cannot

but be so full in himselfe, in his owne heart, that hee must needs run over with a liberall good will and affe∣ction of good unto others. His Liberality of affe∣ction unto others, doth also reach ir selfe forth into a godly patience, in bearing the injuries & wrongs of men, we can be reasonable well content, to put up these suffe∣rings, which the malice of our fellow creatures doth inflict, because wee know them to be sent to us by Gods appointment, and wee have so much trust and confidence in his love towards us; that wee cannot thinke, he will suffer any thing to light on us for our hurt, with whom wee are so dearely joyned in our in∣ner men; beleeving that as he hath sent affliction for our advantage, so he will not suffer us to be tempted a∣bove what wee shall thorough his mercy be able to un∣dergoe; that he wil be sure to have that care of us, as to take it away againe in due season, when it shall be most convenient for us. And here O Lord considering thy diligent care over us, in all the dangers and chances of this life, wee cannot but truly say, O what is man, what is man that thou art thus mindfull of him, or the Sonne of man that thou visitest him with such abundant of loving kindnesse? one would thinke with the Poet, that

Non vacat exiguis rebus adesse Iovi.

That then O Lord who art so farre above the earth, so farre surpassing, that innumerable number of stars in the Heaven; the least of which is much bigger then many worlds; nay, so farre surpassing those Heavens of stars, and many millions of Heavens; besides even far∣ther then all the capacities of mankind are able any wayes to conceive or imagine; one would think I say in humane reason, that thou that art so exceeding and infinitly great and glorious, should not be at leisure so much as to thinke on such poor atomes, such con∣temptible nothings as we are; much lesse to take no∣tice of us with such affection of love. O Lord the great∣nesse of thy love is not to be imagined.

We may take notice in our soules experience, that the prosperous successe of religion, and the long uninter∣rupted continuance of grace within us; as it maketh us bold with God thorough his mercies; so it maketh us also humble; bold I say, not proud; although nature bee very frequently apt and endeavouring in us to take too much upon her, and to mistake Gods gifts and graces for her own proper powers faculties & endowments; as bold, so I say again, it maketh us humble in our own selvs and weaknesse; such is the amiable brightnesse of the divine Essence, that the more wee apprehend the infi∣nitenesse, and purity thereof, the more wee seem in our selves to admire, to want and to thrist after it, and even with unsatiable love to desire perfection for this neerer apprehension of the Almighty, who giveth us light more clearely to see the grosnesse, and obliquity of our own imperfections, whereby with humility we loath and ab∣horre what we are of our selves, so that our least sins in the time of grace seeme greater then our greatest in the time of sinne. And therefore doe wee now use at such time with a more then ordinary love and admira∣tion, to value Gods blessings at a higher rate, our thoughts being full of thankfulnesse for that plenty of goodnesse, which at other times perhaps wee can scarce thinke on. O Lord if wee consider it, thy mercies, thy sweet mercies are renewed unto us, not only every morning, but every moment; what minute is there that we are not greatly beholding unto thee, O Lord.

In that wee live, in that wee draw our hreath, In that wee are not in eternall death, Tis all thy mercies, as liberty, and wealth. Our food, our rayment, and our saving health.

Thus farre the prosperous gale of Gods favour doth carry us pleasantly on in the course of Religion; but when the storme ariseth, wee are presently overwhel∣med

with the boysterous Waves of wrath, of lust, of distrustfull feare, of impatiency, and the like; so that we were never formerly so blessedly refreshed with that heavenly calme, as we are now againe miserably trou∣bled, and tossed with this unhappy tempest; there is no constancy to be lookt for in this life▪ but specially is our unhappy nature most unconstant to persist in these more divine, and sin-forsaking courses; it may be we may with sufficient deliberation vow, resolve and goe on a while, to use such and such means, and helps as per∣chance Fasting, Watching, or the like, for the preven∣tion of our frequent fals, and to keepe on in a lesse floa∣ting, and uncertaine manner in our way to Heaven: but alas, usually either these courses are quickly left of againe, or else they be so dull and lazily performed, that the continuance of them is to little purpose, so that three or foure moneths at a time is a great while for us to be free men, lively and at our owne disposall •• the service of God; and then doubtlesse after our old course must we returne with shame, like fooles unto the stocks; or as saith the Apostle Like the dog unto hi•• vomit, and the Sow unto her wallowing in the mire; but now the wonted use and long acquainted experience of sin∣ning in time doth dull the sense of conscience; making sinne not to be so strange, and fearful a thing unto •••• as in former times in the minority of our dayes; O youth, thou thou I say, art the prime and golden age for Religion, thou art that lovely one, whom the Lord de∣lighteth in, even fairer then the tents of Kedar, or the Curtains of Salomon. To goe on, heretofore the terrour thereof (I meane of grosser sinnes) would stat¦tle us like a Bug beare, and make our soules quickly ten∣der, and sore with the sence of griefe; but at length∣in continued use, what through the subtilty of Sa∣than, and our accustomed familiarity with sinne, we are for the most part nothing at all so deeply affected with it, we have been now so long habituated thereunto, that

wee can easily sit downe and sleepe in it, I say sleep and perchance fall into a dead sleepe to, unlesse wee take great heed of the danger.

Vnlesse with good and well advised care, In its due time wee can thereof beware.

For wee shall find, that unlesse we doe forthwith in short time after the sinne, that grosse and conscience-da∣ring sinne that we commit, take advantage of the sad∣nesse which it leaves in our soules, to convert it into re∣pentant griefe, and that it worke a setled and serious dejection in us, it is seldome that we shall so soone, or so conveniently meet againe with the like helpefull means to lift our selves out of this pit of destruction. When as the cloud of sinne settles for a while upon our souls; and that wee walke as it were blind fold in the darkenesse thereof; it is observeable, that yet notwithstanding wee may peradventure in that meane space now and then by the by a little drowsily shug up our selves with a lazie kind of ill will against our sinfull wretchednesse, and with a dreaming detestation, and abhorring of our unrighteousnesse; but all that doth us little good in the end, if our repentance be not thoroughly and lively performed, if wee doe not even with violence breake off the bonds of iniquity, and cast away her cords from us, it never doth discharge our consciences, or ease us perfectly of the guilt of sinne.

The Occasionall meanes which are wont to bring us to a truly deepe and serious repentance are divers; many times that sense of sadnesse, which as I say, sinne, greater sinnes, leaves behind in the soule immediately after the committing, is a speciall and effectuall helpe to worke our delivery from the danger thereof. Sometimes also this thing or accident puts it in us sometimes that, as the

trerible fiercenesse of Thunde••, Lightning, Tempests, and the like fearefull dangers will perchance strike this seri∣ous consideration to our hearts, Lord what a case are we in, if we should be presently snatcht away with this sudden judgement, being now in our sinnes? and there∣fore if it will please God to spare us this time, sure wee will thoroughly repent, and stand in no such hazard hence forward. Sometimes the apprehension of Morta∣lity, and the shortnesse of our life will bring us to thinke with our selves that oh how shall we put off our reconciliation with God any longer; for wee see that we be all as at the point of death, every day, one or other is departing from us to his everlasting Mansion: we know with the Apostle, that the end of all things is at hand, that there is no abiding for us here; and there∣fore what manner of men ought we to be, how diligent and carefull to make our peace with God, and prevent the worst whilst wee are sure of time? Sometimes a∣gaine the afflictions of this world, and the consideration of the vaine pursuit of all earthly things, with the which men doe so generally rejoyce and triumph; as when we see the rich man swelling in his credit, the swaggering Gallant shining in his clothes, the honoura∣ble man deifying himselfe in his state;

When that wee see men foolishly bestow Their whole affections on these things below.

This I say doth call home our thoughts to make up our accounts, and hope for Heaven, for that we see there is nothing but toylesome and deceitfull vanity up∣on earth. Sometimes also our preparation for the Lords Supper, when wee undertake the punctuall and due ex∣amining of our selves for that holy duty, doth cause us so to dig out our consciences into a bleeding sorrow,

that wee can rightly performe thar cheerfull resolution of the mind which is requisite to an hearty renewning repentance, & amendment of life. O Repentance, Repen∣tance (under Christ Iesus) thou only Saviour of Mankind, who can value thy worth? thou art to the soul of man above all the gold and precious stones in the world; as rich as Heaven it selfe; how many noble and great men have desired to see thy face, and could not see it? and yet behold thou dost use to dwell in the lowest dust, e∣ven with the humble, broken and contrite heart. And againe, thou soule that enjoyest this most rich and happy treasure: O for Gods sake, I say for Gods sake, sleight it not; but hugge it, joyfully embrace it, and keepe it close unto thee, it is the richest Iewell that can com•• from Heaven.

It is that Crowne that Saints hereafter weare, When they in perfect glory shall appeare.

The opinion it is perhaps of some men, that for those sins which we have heretofore truly repented us of, we need not at any time account our selvs guilty afterwards, because the score is discharged, and as it were struck off in the sight of God: a judgement doubtlesse not without its reason, and yet me thinks not altogether consentane∣ous to experience; for though in repentance, it may be we doe not usually charge our thoughts with so parti∣cular and fresh a remembrance of our ancient sinnes, as of these which we have committed since our last hu∣miliation; yet shall we ever hold our selves to stand guilty, and in danger of all our sinnes, even those ve∣ry sinnes which we had particularly repented of before, because we doe take our selves to be in such termes with God, that though hedoth fully pardon us, yet is it alwayes on condition that wec should performe that Covenant which wee make with him of better obedi∣ence; and then the breach of this Coveant, upon con∣dition of the performance whereof (as we conceive) we are forgiven, doth render us lyable again to Gods justice

for all our sinnes; I say the Covenant which we make with him of better obedience. For it is sure and cer∣taine, that we doe never truly repent, but that we doe make or renew this Covenant with God to obey him better afterwards. Without question a Christans li••e is nothing but a continuall rising and falling, a falling by sinne, a rising by repentance.

Our life's a race, wherein the surest feet In running long with many fals doe meet.

And though some men carry themselves in such a stea∣dy constant course that they never fall much; yet many men fall more shrewdly at sometimes of their age then at some; and most men without question at one time or other fall dangerously, and without Gods speciall grace irrecoverably; As there is a time when David rejoyceth, saying, surely goodnesse and mercy shall follow mee all the dayes of my life, and I will dwell in the house of the Lord for ever; So there is also another time when hee saith, there is no health in my flesh, because of thy displeasure, neither is there any rest in my bones, by rea∣son of my sinne: my wounds stinke, and are corrupt through my foolishnesse, &c. Sinne maketh such deepe wounds in the soule, that if wee foolishly negl••ct to dresse them often, and tent them thoroughly, they quickly fester inwardly, and prove dangerous; and there∣fore justly eonsidering this dangerousnesse in the state of the soule to be usuall amongst men, and specially in Da∣vid, that holy man, that more then ordinary man, even that man made aftet Gods owne heart; as also remem∣bring the solicitous heed and care of that more excel∣lent vessel of holinesse S. Paul over himselfe, in the words of his in the ninth to the Corinthians, the 27. verse, Lest that by any meanes when I bave preached unto others, I my selfe should be a Cast-away; it makes us alwayes, methinkes nor without cause to stand in feare of our spirituall con∣dition:

not daring in our best comforts so to set our selves at rest, as though wee were wholly out of the reach of unhappinesse; the often tryall of our patience, our wisely considered experience in heavenly things, to∣gether with the comfort of the Scripture, according to Saint Paul in his fifth and fifteenth Chapters to the Ro∣manes, May give us a strong and confident hope, that wee shall not enter into condemnation, but thorough his mercy be saved in the day of the Lord; for wee are boldly perswaded that we are in Gods favour; and perswaded too, I say perswaded, that nei∣ther life nor death, nor Angels, nor any other creature, shall bee able to separate us from the love of God which is in Christ our Lord; and yet for all that, wee know wee are now but on the sea, not in the Haven; the sea of danger, not the Haven of perfect safety; we cannot therefore be high minded in our thoughts, but feare, feare and carefully take heed, lest we fall; specially when as we are consci∣ous to our selves of a nature which is so weake, so apt, and ready to fall into the greatest, and most dangerous sinnes. O Lord and most mercifull Father, there is no∣thing perfect in this life: here wee have some joy, and some sorrow, some assurance, some feare, some know∣ledge, some ignorance mingled together; for now wee know but not in part, saith the Apostle, hereafter wee shall know to the full now our soule is only perswaded of her future state; she taketh some remote glimpse as it were of her salvation, but no full sight thereof: for wee are saved by hope (saith Saint Paul) but hope that is seene is not hope; for what a man seeth, why doth hee yet hope for hereafter? when she hath finisht her course, and fulfilled her dayes shee shall fully know and be re∣solved in the matter; & as we hope to be thoroughly sa∣tisfied with the everlasting enjoyment & therfore for the present condition of this our life, we may take up that expression of the Poet,

Ante obitum nemo supremaque funcra faelix.

None be call'd happy rightly may, Before his last and dying day.

Ye pious and devout soules that are now in the state of grace, blesse, O blesse the Lord your God and magnifie his name with all humility; for what is it that all of us are not damnable wretches, and most unhappy miscreants, but only his mercy? What have wee at all that we have not received? O let us then take heed, take heed I say lest our hearts bee hardned with stubbornesse and selfe opinion; hath not the Potter power over his Clay? may not the spiritu∣all Husbandman breake off the Olive branches, and graft them in at his pleasure? O the depth of the ri∣ches, both of the wisedome and knowledge of God! how unsearchable are all his judgements! and his wayes past finding out, for who hath knowne the mind of the Lord? or who hath beene his Counsellor? And thus have we briefly dispatcht, the first and better part of our busines; I meane this History of the soule endued with grace.

Now then our thoughts must leave their Eagle slight, And downe a while top ••ddle in the durt, Behold and see what policy and might, The Devill can shew forth to doe us hurt.

When God lets loose this roaring Lyon, O what destruction doth hee bring upon us; how strongly and cunningly doth he hold fast our soules in sinne? how intricately are we intangled by his snares, that we cannot get out? the heart (saith Ieremy) is deceitfull a∣bove all things, and desperately wicked: who can know it? indeed it is a most hard matter to find out all the strength and subtilty of sinne in a wicked soule; for the

Devil when he gets possession specially in a more Melan∣choly heart; like a Wont, makes his workes few above ground; but hath many secret passages and Maeanders under: the close contrived cranies whereof, although we cannot fully search and tracke out; yet God wil∣ling wee shall the more open and principall courses, in this ensuing Part.