Miscellanea spiritualia: or, Devout essaies: composed by the Honourable Walter Montagu Esq.

The nineteenth Treatise. Of Violent Solitude, or Close Im∣prisonment; Divided into eight Sections. (Book 19)

§. I.

How unwillingly our Nature submits to the loss of Liberty and Society.

IN the case we treated last, the Will needed a premonition against the deception of sight; for our Will in fits of Melancholy, looketh commonly through the glass of our Imagination, upon such objects as flatter that humor most: This Perspective of our Fancy is often cut into such angles, as represent various and false colours of perswa∣sions, wherewith the Will is inveigled, such species proving not real when our Reason cometh strictly to oversee them. Therefore in the election of Solitude, the elective faculty was to be instructed against the falacies of discourse, upon which, the Resolution is to be grounded; but this case re∣quireth a different direction: For here, the best course the Will can take to rectitude, is, to be totally blinded and ciel∣ed, that she may make the straighter mount upward to the eternal Will, and not amuse or perplex her self by looking about, with a solicitous inspection into second causes, but may pitch at the first flight upon the primary cause of all Contingencies.

Our Nature requireth much precaution in this aptitude, to intangle us under the pretext of infranchisement, by the

liberty of reasoning out the Causes of all advers Accidents; for in this case of loss of Liberty and Company, our Na∣ture likely seizeth on curious disquisitions of all Humane Reasons, as the next thing she takes hold on, to make com∣pany out of them, and the contrivement of issues out of these straights, is a sort of freedom our Nature takes, as some imaginary reparation in her necessity; by reason wherof these are cōmonly the first occupations wherein our Fancy seeketh some divertisement: and this entertainment may lighten the weight a little, by removing it to and fro in our Fancy, not letting a sad apprehension setle upon our mindes; but all this agitation of discourse, as long as it is but in circum∣ference about this world, and in the element of secondary Causes, is still but a circular motion, which maketh no progression to our end: for till our mindes are risen and fix∣ed upon the supreme Cause, all the various projects and motions of our Fancy, are but cooling a Feaver with ••anning upon the distemper'd patient, where the ayr may afford some exterior refreshment, which may be an inflaming of the dis∣ease; but if our Will be 〈…〉〈…〉eled at first, with the Dove of the * 1.1 Psalmist, she flyeth up immediately to her rest: The sooner then we spread our thoughts upon the wings of Faith, the more haste we make to be lodged in rest and tranquility of Spirit.

Liberty and Society are two so dear Proprieties of Humane Nature, as natural Reason can give no equivalent exchange in satisfaction for them: The Author of Nature can onely recompence this privation of two of the best Functions of our being, and this by a communication of no less then his own Nature, which is, by filling up these breaches with his own Spirit, otherwise our Spirits will certainly remain empty and destitute of peace and consolation: For God, who made Mans Society out of Man himself, hath left the love of Company so inviscerated in him, as that deprive∣ment seemeth now to take more then a rib out of him, even the better half of his Minde seems intrenched from him;

insomuch as his Reason seemeth to be left but one-handed, to minister to him in this Exigence, which would require a reduplication rather for his support; But Nature is so unable to make this supply, as for the redintegrating of his minde, he must resort to a Supernatural suppeditation.

§. II.

The deficiency of single Natural Reason argued for Consolation in this case; and the validity of Grace asserted.

WHen I consider the strange undertakings of the Philosophers, me thinks they have charactered to us the power of Natural Reason, in a fabu∣lous figure or Romance, setting it out as vanquishing all cor∣poreal sensibleness, armed with never so many strong afflicti∣ons, dissolving and disinchanting all the Charms and Spells of Passions, although their characters be set never so power∣fully against the efficacy of Reason, which they exhibite in this predominancy, dispersing all Errors, rectifying all oblique Opinions; thus have they fancied the superior part of the minde, inthroned in such power as may easily blow away all ayr, even of any Sedition, that riseth in the inferior Regions of the imaginative or sensitive faculties; Reason remaining in the posture of the Queen of the Revelation, proclaiming, I sit Queen, and am no Widow, and shall see us sorrow.

But they who account upon this Self-sufficiency, shall quickly finde how impracticable these strong speculations will prove, when they are bound, and the Philistines are upon them; that is, inclosed in Solitude, and assailed by Natural distresses and vexations; if they shall then expect such a Her∣cules of their Reason, as they have seen painted by the Stoicks, that should break through all these Monsters, and remain

fortified by all these labors, they will soon perceive their projected securities had more of Poetry then of Prophesie: And sure I believe one that trusteth to the power of Natural Reason, upon the word of Philosophy, to deliver him from all faintness or deficiency of Spirit in this state of Vio∣lent Solitude, doth as if one should perswade himself inspired with the vertue of some fabulous Heroe, with whose chara∣cter he had been strongly affected by reading his Romance; for when he comes to combat his vitiated Nature in this Spi∣ritual atchievement, he will finde such a vanity in his specu∣lation. The Fable of Ixion is a good figure of this kinde of presumption; for projecting to enjoy Juno (that is, some celestial Prerogative) they do but embrace a cloud, and by this mixture they beget nothing but Chymera's.

Certain it is, that Christianity doth afford such Spiritual Samsons, as carry the gates of their Prisons away upon their shoulders up to the Mountains, and break all their chains as flax, raising their mindes, with the Psalmist, up to the moun∣tains, contemplating Gods Providence and his design upon them in so high a degree of resignation, as even their Pri∣son and their Solitude are rather Marks to them of their li∣berties, then Manacles of their Spirits; but the strength of such Samsons is derived from the vow, not from the veins or sinews of Nature: Is it by their offering up and consecrating their Reason to that Spirit, whose breath over∣throws all the strong holds, and destroyeth all the councels * 1.2 of Self-sufficiency, and replenisheth the evacuation which is made of our own Reason, to make room for that infusion: therefore such victorious Spirits profess, That the weapons of their warfare are not carnal, but such as are mighty to the de∣stroying of all the counsels of humanity, and bring into captivi∣ty all understanding unto the obedience of Christ; for as he himself assureth us, If the Son of man make you free, you shall be free in∣deed: * 1.3 So that all such infranchised mindes are convinced of the incapacity of their single Nature, to preserve this im∣munity, and acknowledge this condition to that Spirit which

ima〈…〉〈…〉 this freedom, by the degrees of restriction ••o putteth upon them of his own bands; for where the Spirit of * 1.4 our Lord is, there is liberty. This Spirit made St. Peter s••eep soundly in his chains between his two guards, that is, hold him reposing in a perfect stilne••s of minde in all his ex〈…〉〈…〉 disquiets, and preserved him in as much freedom of Spirit before his irons were struck off, as after the iron gates of 〈◊〉〈◊〉 City flew open before him; even while he lay in his Dun∣geon he was surely in the same freedom of minde, bound in his chains, as sitting on his chairs of Rome and A〈…〉〈…〉; and the Centurion that fell down before him at Ces••••ea, con∣strained his Spirit more then the Soldiers between whom he was laid down at Jerusalem.

The Soul of man then is capable of a state of much peace and equanimity, in all exterior bands and ag〈…〉〈…〉ions; but this capacity is rather an effect of the expropriation of our Reason, then a vertue resulting from her single capacity, for it is the evacuation of all self sufficiency that a〈…〉〈…〉h a replenishment from that Divine plenitude, from whose fulness we receive grace for grace; so that it is a super ve〈…〉〈…〉 * 1.5 gift, not a native graft in our Reason: And this tranq〈…〉〈…〉 of Spirit, he that led captivity captive hath given as a gift unto men, whereby we become partakers of his Divine Na∣ture, * 1.6 in this calm and serenity of minde, which he pa〈…〉〈…〉 out to us in all his several postures: Wherefore in our copy∣ing of this equality and imperturbation, we must protest with the Apostle, We have not received the Spirit of the World, * 1.7 but the Spirit which is of God; not in the l••a••ned words of mans wisdom, but in the Doctrine of the Holy Ghost.

Nevertheless, it is our familiar presumption, to 〈◊〉〈◊〉 much upon the vertue of Humane Reason, whereof the Philosophers have made so lovely Images, as many full 〈◊〉〈◊〉 Pygmal••ons Fancy, of falling in love, as it were, with the Statu•• of Morality, which wanting the soul and a〈…〉〈…〉 of Grace, will be found cold and speechless, when they expect the spirit and life of Consolation, in such pri〈…〉〈…〉

as these of Liberty and Company, which seem to shake even the Centre of our natural app〈…〉〈…〉es.

Those who ••••st then upon the power of natural Reason, for the dispossessing themselves of all anxieties and vexa••ions of Spirit, will be served like the Sons of S〈…〉〈…〉; for the malignity of the world will answer them. The grace of God * 1.8 I submit unto, as having a power to displace and ex••el my Mischiefs; but who are you, that undertake by Nature, to cast our all those Evils where with you are possessed, and to ••••ee your Spirit by a lesser power, then that which doth possess it; your Senses in your vi••iated Nature being stronger in their appetites, then your single Reason is in her dis∣courses: So as when their Senses are much offended by the worlds Malices, such undertakers will be prevailed upon by the present passion, and ••e put to flye naked and wounded in this Enterprise, as the Sons of S••••va were in their Ex∣o••cisms.

The Philosophers who projected Reason to be such a powerful Actor, thought she was onely to contend against the infirmity of Flesh and Blood, knowing not that the Minde was to wrastle with Superior powers, Spiritual rulers, in high places; against which, there is no fence, but the putting on the whole armor of God: for bare Reason cannot be of proof against those fiery darts of Murmure, Repinings and Desolations of Spirit, which great extremities of sufferance cast at our hearts; Reason being so far from making a con∣stant resistance, as very often she joyneth with the provoca∣tions, and concurreth, with the perswasion of revolting against Patience, as a more reasonable thing to complain and repine, then to resist our Senses, in this onely appetite which is left to satisfie our Nature, the ease of bemoaning and lamentation.

We are so much more enlightened then they who boast∣ed of this Self-sufficiency, as we are in defiance like Ene∣mies, with those they worshipped as gods; so that we had need have better Arms then those they have left us, to com∣bat

with▪ And we may observe the insufficiency of 〈◊〉〈◊〉 presumptions by this instance, that what they erected 〈◊〉〈◊〉 Trophy of their Victory, is to us the greatest brand of in∣famy and poverty of Spirit, which was the running away out of this life, upon any extremity of pressure: This even in rectified Reason, is the ignoblest way of yielding, rather then an act of conquering; insomuch as this, which seemed to them a demonstration of their position of the mindes im∣passiveness, is an evident confutation of their opinion, for this is a total surrender to the power of that passion which hath made this life intolerable.

Cat himself, whom Seneca adoreth as the Deity of Phi∣losophy, dissolved all the frame of his Maximes, when he was fain to open a violent passage for the flight of his Spirit out of the pressures it either felt or feared; Was it not 〈◊〉〈◊〉∣fillanimity to choose in favor of his Senses, a softer blow from his own hand, then he feared from Fortune▪ He should have suppressed the apprehension of tyranny, and not have drenched his thirst of liberty in his own blood; why did he not quench that and or, by casting away his dag〈…〉〈…〉, as he did the glass of water in the Desert, where he refreshed his whole Army, by extinguishing his own Natural appe∣tite: This had been the best proof of the apathy of his minde, the resolving to suffer even servitude in an Imp〈…〉〈…〉∣ble temper; but by this Self distrusting, he did sign with his blood the retractation of his Maxime, confessing Se••∣vitude to be insufferable to his minde; This precipita∣tion cannot be vindicated from the charge of impatience and discomposure in his minde, which is the disproof of all the Stoical assertions: Christianity glorieth not in 〈…〉〈…〉y innate, but in an infused vertue, saying, He that is in you, 〈◊〉〈◊〉 * 1.9 greater then he that is in the world.

And so the power that holdeth the Spirit of a good Christian, is Forein and Divine, and consequently 〈◊〉〈◊〉 stronger then any that can shake it, although the worlds Earthquakes may make a local mutation of his person, 〈◊〉〈◊〉∣mains

still calmly in any posture wherein God shall set him, upon whose providence he knoweth all rowlings and fluctua∣tions to be current, and seeth his own security, with the Psal∣mist, at his right hand, which stayeth him from being moved; * 1.10 the same hand that removeth him in all his local changes, holdeth him in a tender love to that power, which together with the pains of his senses, introduceth the spirit of resigna∣tion: These reflections may be well applyed, to dispossess that presuming spirit of the children of this age, who pretend to expel all sense of misfortunes, by the Exorcism of Moral Philosophy and Natural Reason.

§. III.

Great benefit acknowledged to Moral Philo∣sophy, and the right use thereof directed in order to our solacing.

BY this redargution of the arragancies of meer Rationa∣lists, I do not purpose to reject the use of Moral Philo∣sophy, in this great work of consolation in distresses, but to rank it in a due order, ministring and subservient unto Grace; For when the peace of God, which passeth all understand∣ing, is seated as the Principal, then Moral Reasons are sitly received, as serviceable Accessaries to the Solace and Recrea∣tion of the minde: If we should first examine and try the Principles of Christian Religion, by the best extent of Hu∣mane Reason, we shall never accept the Mysteries of the Trinity from the single hand of Rational perswasion; But when we have pitched our belief of this Verity upon the Word of God, when our Faith hath carried our assent as high as Heaven upon her wing, from thence we may then de∣scend to the Orb of Reason, where Discourse affordeth us many Similitudes and Congruities, to open and illustrate

to our apprehension this Mystery, in such sort, as to bring it as it were within sight of Humane Reason, in some obscure and imperfect notion: So when we have first erected our expectance of confort and support upon the Divine station of Grace, then we may step downwards upon the paces and gradations of Reason, and finde there solidity of Re∣creation for our mindes whereupon to rest, walk and exer∣cise themselves; For then we use Moral Discourse, but as an Organ whereby God conveyeth to us the clarity and eluci∣dation of the nobleness of the soul, indued by his grace with this capacity of remaining impassive in all exterior violence.

In order to the illustrating this Position, the precepts of Philosophy come in the stronger, when they enter in their due places, unfolding to us the nature of the Universe, and spreading fairly before us the contempt of all Temporali∣ties, by divers detections of the infidelity of all things sublunary. Thus after the right marshalling of this Auxi∣liary succor, the more stock we have of Moral Philosophy, the more inlargement we may make of the Recreations of our Spirit, in these straights of our condition; For as a very learned Humanist, converted to Christianity, is the more able, by the means of this learning, to explicate and illu∣strate the Doctrine whereof he is perswaded: In like maner, after this first conviction of our mindes, touching the ne∣cessity of our primary recourse to Grace, for the rectitude and conformity of our hearts, they who are the most con∣versant with the Precepts of Reason and Philosophy, shall be the best qualified by these helps, for the amplification of their entertainments, and sweetning the Natural asperity of Solitude.

We must be sure then to fix this Principle in our thoughts, that all Humane Philosophy doth but the part of the wate•• of Sil••••, it doth but wash off the dirt of Ignorance from our eyes; it is the vertue of the superior direction, which send∣eth us to that sort of Application, which commandeth this

admirable effect; Reason is used by that supreme agent, to take off the foulness and impurity of terrestial objects from the eye of our Minde, and to open it into the speculation of vertue, but it is Grace which worketh the Miracle of this Serenity of Spirit, by these instrumental illuminations of Reason: As long then as Philosophy is kept onely as a hand-maid, with her eyes looking always upon the eye of her Mistress * 1.11 (which is Grace, the gift of God) so long she proveth very useful to her service; but where she is seated as single com∣mander of the family, all her specious precepts and dire∣ctions will prove (as the Apostle termeth them) but learned fables, when this practical office is required of them, to in∣state the minde in that regularity and apathy whereof they are so confident projectors.

Having setled this Maxime, as Disciples of the Psalmist, for the fundamental article of Spiritual composure, My soul, wait thou upon God, for from him is my patience; then * 1.12 the discoursings and arguments of Morality are proper stuff to adorn our mindes, that they remain not bare and naked, but furnished with convenient matter of meditation and entertainment: Humane literature may be used in this order, as Ceremonies are in Religion, which are requisite to excite and detain Devotion and Reverence in our Nature, that is affected much with sensible coverings of Spiritualities, which affording, as I may say, no hold for our Senses, our Mindes are not so easily staid and fixed in an attention upon such Duties; therefore such occupations of our Senses, are very pertinent towards the raising and arresting our Devo∣tion. In like maner the flowers and adornments of Moral Philosophy, are apt and serviceable for the affecting and entertaining our Imagination, by the gracefulness and ele∣gancy of their perswasions, which are very congruent with the nature of our Affections, that incline most to notions a little aspersed with sensible matter, and so are easiliest staid and quieted in such attentions, which hold our Spirits in a more cheerful application to the Arguments of rectified Reason.

In this order, Philosophy may be acknowledged to be a convenient discipline, belonging to the doctrine of Peace and Tranquility of Spirit, which is grounded in that pax vobi••; that cometh in like the Master of it resuscitated, not through * 1.13 the doors of Humane Reason; and then this peace useth dis∣course and argument, as Christ did his body, who in conde∣scendence to the weakness of the Faith of his Disciples, made them feel and handle it: So doth the Holy Spirit clothe his Grace with sensible Reasons, so correspondent to our Fan∣cies, as they do the easilier acquiesce unto them, and thus contribute to the mindes repose and regulation: Surely this is the proper function of literate elegancy, to figure vertue in so lively and fresh colours, that our imagination may be so taken with the beauty of vertue, as it may invite our mindes to make love to her in solitude; and in this suit our Reason may make good company, even out of all our wants and de∣solations, as imploying them to do us good offices to this Mistress, by their testimony of our patient acceptance of all sufferings, that may advance us in this pursuit, which nothing doth more then a temperate constancy in Distresses, wherein vertue loveth to try the fidelity of her servants: And thus we may make even Solitude prove our access and mediation to our love, whileg▪ we are in research and suit to vertue, for unto her we know it is confessed, that difficulties give the best introduction and entrance.

So that the uses of Philosophy are much improved by this their proper application, to illustrate the amiableness of ver∣tue; and by the gaining of our Fancy, to facilitate the sub∣jection of our Affections to our Reason, whereunto Hu∣mane learning conduceth in many respects; and it may not unaptly be said to be a kinde of Spiritual Heraldry that doth blazon the Arms of Natural Reason, shewing the genea∣logy and descent thereof from the Father of Lights, and marketh the affinities and alliances between Grace and Nature, keeping a Register of the Antiquity and Nobility of Moral Vertue, in the examples and precedents of all Times; and

in these respects is very pro••itable in all states, especially in Solitude, both to recreate and rectifie the minde of man.

And indeed nothing inableth us more for the best im∣provement of the stock of Philosophy, then having our wills first fastned unto Gods design upon us, before our un∣derstandings range abroad into the documents of Morality for exercise and recreation: Me thinks we may well be al∣lowed to apply these orders of the Temple of Solomon to our present Argument, and say as they, who by their conse∣cration were admitted into the holy place of the Temple, had liberty to come out, and entertain themselves in the out∣ward Courts of the Laye••y, and the station of Gentiles; but they who were not qualified by some holy Character, were not admitted into the inward part of the Temple, or the San∣ctuary: So they who have devoted first their Reason to the inscrutable Order of God, and have this Character of Christianity imprinted on them, may freely and usefully recreate their mindes in the outward Galleries of Philoso∣phy, where Humane Reason hath an inlargement and spa∣ciousness for the exercise and solace of the understanding; but if our Spirits are but of that rank which are without, in the arches of Philosophy, and conversant onely in the por∣ches of Moral Vertue, this constitution doth not sufficient∣ly qualifie our mindes for admission into the interior Sanctu∣ary of Peace and Tranquility of Spirit: So that all I have so much pressed, tendeth to perswade every one in this case of Distress, to begin, by devoting their mindes intirely to Gods Order, and to expect the liberty of their Spirits from the vertue of that Christian consecration; and in this me∣thod, all their studies and occupations in Humanity or Mo∣rality, will be like the Gold upon the Altar, which though it be noble by nature, yet was sanctified but by application to Divine uses, and so all Humane sapience (which though vertuous, is but secular) by this Dedication becometh Sa∣cred and Religious.

§. IV.

The Disposure of our time treated and ad∣vised, for improvement as well as ease of our Mindes.

HAving laid the ground-work of our peace and ac∣quiescence upon that Divine Assignment which Christians are to account upon, which is the provi∣sion of it by the All-sufficient power, that giveth not such * 1.14 peace as the world giveth, but such as none shall take from us; upon this foundation we may design the frame of our time into several rooms and offices, respectively to our Duties to God, and the diversions of our own minde, to make this sort of life both as useful and as agreeable as we can: For this kinde of Solitude is acknowledged to be a burthen to our Nature, and so by parting and dividing it as it were into several parcels, we seem to carry the less of it at once; whence it becomes of easier portage. By the experience I have had of the benefit of this method, I should advise every one in this case to make partitions of the day into several hours, assigned to distinct occupations, beginning in the morning with the intentional Sacrifice of the whole day to the honor of God, looking upon this memorial S. Bernard perused every morning, Bernarde ad quid venisti? Bernard, what wert thou born for? This question to our selves, of what we are come into the world for, may easily afford us this resolution, That we have no time to spare in the longest day, for that work for which we were created; having then in the beginning of every day made this Free-will offering of all our time, we may take such portions as are allowed us back, after this consecration, and divide them into such pieces, and dress them in those maners, as best agree with

the appetites of our minde, both to nourish our Soul, as well as to solace and recreate our Imagination.

I should advise then, that every day may be cut out into several portions of entertainments, in that company (which I suppose onely allowed) that is, the conversation of Books; which address I need not recommend to any in this case: for in this civil death, we do naturally repair to the society of the dead; and in Books we finde a civil Resurrection of the dead for our conversation: And by this sort of intombning our thoughts, we revive our Spirits, and have better or worse company, according to the qualities of those Spirits we choose to converse with (for I suppose this allowance in this civil death, of free intelligence with all these kindes of Shrines and Reliques of the dead) and I do not mean to make a new commitment of any body's minde, restraining them onely to Mount Thabor, with Moses and Elias, that is, to Books of Devotion and Contemplation; they may, as I have explained, walk not onely innocently, but usefully in the ways of the Gentiles, out of all sorts of Philosophy, History, Policy, and out of lighter food of Humanity, there may be wholsom nourishment drawn and assimilated to a good constitution of minde; yet certainly the solider and purer the aliment is we feed upon, the stronger and sounder complexion we shall induce: But what licences soever our Fancies take for their recreation, our Spirits must be regu∣lated in this, to taste constantly of the Morning and Even∣ing Sacrifice of the Temple; that is, in each half of the day there ought to be some hour assigned, to the reading of some Book of Devotion; this practice will keep the fire on the Altar always alive, which by an insensible perspiration breatheth out a pious warmth into all the other innocent oc∣cupations of our mindes; nor is it required, that the no∣tions of Religion and Piety should be always blazing in our cogitations▪

When we have thus portioned out our day into several assignments of Prayer, Reading or Meditation, we shall not

feel the weight of the whole day upon us all at once, onely such hours by themselves as are successively chained upon one another, by links of various occupations, and every such division, as it hath some ayr of variety in it, seemeth rather a recreation, then a charge upon the minde, which must be cherished with those diversities that may (as near as we can draw them) resemble liberty; and when all our time is parcell'd out into different voluntary addresses, there being no spaces left void or empty, time weigheth much the lighter, the less vacuity is left in it; for nothing nauseateth the minde so soon, as an emptiness of thoughts, bespoken and fitted for her entertainment, since in that vacuousness the winds and vapors of tediousness and displicence rise and fume out of our imagination into our Spirits, whereas a convenient replenishment of the Fancy, with change of at∣tentions, doth much suppress such fumes.

We may learn, me thinks, by the eye of the body, how to accommodate objects to the sight of the minde, for both of them are best pleased with the diversity of species, and the competent determination of the prospect; which order and interposure of various and alternate attentions, afford∣eth both the change and the limitation agreeable to each of these appetencies, every several trancision of our thoughts to different occupations, breaketh the vastness of Solitude, by a competent termination of the prospect, when our ima∣gination looketh no farther then that term of time allotted for that single exercise. These intersertions of differing entertainments, are like woods or hills, which rest the sight in this vast prospect of Solitude, affording our Fancies this agreeable intermixture of variety and rest: So that by this method of an interchanging mixture of Prayer and Study, one may approach to that Blessing the Prophet Isaiah de∣scribeth, The Lord will make our wilderness like Eden, and our * 1.15 desert like the garden of the Lord.

Having given this advice for the lightening of our time, we must not forget some order for the weighing it, that the

value may be taken together with the measure; for indeed the worth of time rightly pondered and ballanced by rea∣son, may outweigh any Liberty or Company, which either imbase the value of time unto us, or steal from us any ex∣cessive proportions of that which is the onely Stock we have for the purchase of a blessed Eternity: And we know how familiar it is, to assign our Liberties and Companies to the discharging us onely of our time, as if the pleasure of our life were but the smothering or making away of precious time: They then (who seriously reflect upon the loss of Li∣berty, wherewith vain passions may be charged (by which our mindes are truly imprisoned, while they are dallying with these similitudes of Prisons and Chains, to inlarge the liberties of their Fancy) when they come to understand and affect rightly the freedom of their mindes) may judge this severing from such temptations and fascinating vanities, to be a state of real infranchisement, and esteem the other giddy agitation of their persons up and down the world, floating upon their Fancies, but as a Prisoners Dream, wherein he may imagine himself Master of his own Keepers, while he is faster in hold then when he is awake, and truly apprehending his condition.

They whose mindes then are guilty of these kindes of crimes, of making away their time, and using their former liberties, as instruments in this mischief, let them Arraign their Imaginations upon this Indictment of their Memories; for by judging and casting themselves, they may make a new life out of this suffering and execution of their faulty liberties; which if their Prison put to death in their affe∣ctions, as it doth extinguish in their practices, they will conclude themselves rather resuscitated then restrained: How happy may they be accounted, who come to redeem time ever by the evilness of their days, to whose civil death and moral resurrection this of the Apostle may be apply∣ed, What was sown in corruption, is raised in incorruption; and * 1.16 what was sown in infirmity, is raised in power.

This being admitted, let those who lie under this sentence of Sequestration from the world, in stead of setting th•••••• hearts upon the Suit of their Habeas corpus, apply them to 〈◊〉〈◊〉 out, as I may say, their Habeas 〈…〉〈…〉tem, in which Plea they are sure they have to deal with so indulgent a Judge, as he taketh their own Will for Security, to free their Minde upon it; the which being at liberty, will be well pleased with the Commitment of their bodies, upon the Action of their Time against them, when they conceive that this Arrest was the easiest way for them to acquit that Debt, by the discharge whereof they can onely recover their forfeited Estate of real Liberty: And when their mindes look upon the lovely Image of redeemed and improved time, figured upon the walls of their inclosures, by falling in love with time, they may disprove the Proverb, and make a lovely Prison, while that becometh a possession of their love; and are not their affections happily placed, when time contributeth to the beauty of the object? This Spiritual inamourment hath all these preheminences, and the indearments of such loves, are made by the professions of liberty and infranchisement; how much a nobler engagement then is this of our mindes, above that of such loves, which have all direct contrary qualifications.

Such therefore as address their thoughts to this suit and research, shall by degrees finde their familiarity with this love, introduce them into the acquaintance of that truth which unvaileth the various miseries of all conditions in this life, by the light of Contemplation, wherein this pro∣mise of the Prophet is verified, Then shall thy light rise in ob∣scurity, * 1.17 and thy darkness be as the m••n day; for by this clarity we may discern the whole world in several chains and man∣cipations, and those the most inflaved, who are sweating in the world as in a forge, to hammer out their own Man〈…〉〈…〉, which they make even while they are laying bolts and irons upon others that are cast under them, but as it were by the rowling of the Ship on the one side, for another contrary

wave coming, turns them back again, beneath those they lay upon, and then all the irons they had put on them, prove their own surcharge. The speculation of these truths, may keep the Spirits of Sufferers in more steddiness then is com∣patible with that estuation of minde which is inseparable from insolent prosperity: These calm Meditations suggested by the Spirit of Truth, may bring Prisoners into that state which is promised to the clients and followers of these Verities, You shall know Truth, and Truth shall set you * 1.18 free.

These Advices, in order to the valuation of Time, as they do primarily respect eternity, so incidentally they refer to the reconciling us unto the great acerbities of the mo∣ments of this life; where unto, I conceive, this adjunction also of some Counsel, in point of Improvement of Time, in relation to the acquiring of Humane knowledge, may be a very useful ministry and suppeditation.

§. V.

A method proposed in point of Study, and the Ʋse may be derived from Story, to∣wards a right understanding of Divine Providence.

I Do not pretend to design to any their Studies and Re∣creations in Lecture, every several Vocation will ••••sily fit it self with inst〈…〉〈…〉 pertinent to their Profession; I shall advise onely a general method, in order to their thriving best in this Spiritual Pasture. As I have proposed partitions of our hours, into several Applications, so should I counsel a•• every such Section, between the change of Books, the making some convenient pause of Medi••a••ion

upon the matter of our last attention: For when we reade cursorily, we do but smell and scent the flowers as they grow; but this rumination of the notions, is a gathering and collection of them, and a kinde of carrying them away in Nosegays, and holding to our mindes the sums and digest•• of their substance, by which means their odour lasts the longer, and leaveth our memory always the more perfumed; so that when our reflections resort thither to smell again the same odours, they may finde some of their ayr remaining in that conserve: And those (who intend to lay in any store of Knowledge, to distribute and dispense it upon preme∣ditation) must not onely gather these flowers, and entertain their breaths the longer by these recogitations, but must set themselves to work upon them, and as I may say, distil their essences through their Pens; and thus extract the Spirits of them, making them up in these vessels of Note-Books, distinguished by common places, which are, as 〈◊〉〈◊〉 were, so many several viols, marked with their peculiar pro∣perties, and sorted respectively to their uses, and are kept in this Cabinet of our Note-Book, ready by us to draw out again, either through our pen, or to distribute in our con∣versation, or any other function of our profession: For when we have thus extracted these Spirits out of the Books we have wrought upon, it is a Spiritual treasure lying by us, which we may relie upon as a stock for all our necessities, either for private and interior provision, o•• publike and forein communication.

This way of distillation or confection of our studies, preserving them for lasting uses, is (even without any 〈…〉〈…〉∣ference to their participation unto others) the best 〈◊◊〉〈◊◊〉 the perfuming and sweetning our time to our selves, in 〈◊〉〈◊〉 unpleasant ayr of Solitude; for this work breatheth an 〈…〉〈…〉 into our Fancy all the day long, which by filling it, keepeth out the fumes of our natures disease, and impresseth the more strongly on our imaginations, now Images of intelle∣ctual acquisitions, which successively entring into 〈◊〉〈◊〉

thoughts, keep out the unhandsom representations of our condition, wherewith our Fancy is apt to stuff it self, if it have not some such intentive preoccupation: This is there∣fore the best prescript all my study of Solitude can admini∣ster, which I am bound to recommend, in gratitude to the benefit I must acknowledge to this method, desiring to make a prisoners return for the alms of Confort I have received, to repay a Benefactor in reputation, by divulging (as hand∣somly as I can) his good qualities: And truly I have intend∣ed in this piece of Solitude I am working on, to follow the order of Painters, rather then Poets, in the describing the person of a Benefactor; for I have not sought to indear my resentments, by the highest praises I could excogitate, but to draw the figure I expose, the nearest the life I could exhi∣bit it: For those excesses that may express Art in the Poet, may proclaim Ignorance in the Painter, if he should think to value his gratitude to his obliger, by drawing his picture in such perfection of shape and beauty, as did not render the person knowable by that Image: I have therefore set forth these good qualities of Solitude (to which I profess much obligation) so truly copyed, as I dare say, that those who have never seen it, if ever they come to compare these lineaments of my hand with the life they do character (of Solitude imployed in this method) shall finde, my pen hath not made a Fancy, 〈…〉〈…〉 a Copy, and done this sort of life but right in the Resemblances of her good qualities, whereof I may be bold to say in the terms of the Holy Spirit, The Desert, and the Land without passage, * 1.19 shall be glad, and the Wilderness shall rejoyce, and flourish as the Lilly.

After a little taking my 〈◊〉〈◊〉 off from my work (to give you in a few stroke▪ a little 〈◊〉〈◊〉 of the ingenuity of my own Minde, in designing this Labor for an Altar-piece, rather then a Cabinet Ornament, desiring you to con∣ceive my intendment i•• it ••••cha••itable utility, not bare∣ly a recreating Imagery▪ I shall proceed to another Advice

in this point of Lecture, and represent to you how 〈◊〉〈◊〉 who read without any intention to converse with 〈◊〉〈◊〉 Books, and to retain their suggestions, but onely, a•• 〈◊〉〈◊〉 say, to kill so much time, abuse themselves in this un••••vi••ed∣ness; for they shall finde their time like a c••••case, m••••h heavier when it wants this animation of studio••sness 〈…〉〈…〉d intendment, then when it is quickned, as it were, by this Spirit of design and addition to benefit: For this principle of Activeness, seemeth to breathe a kinde of life and ••••i∣mation into our time, which maketh it lighter, and 〈◊〉〈◊〉 better company, when our future designs and purposes 〈◊〉〈◊〉 to converse and entertain us, with Repli•••• and Deb••te•• of our Propositions: And they (who reade in order to the uses and profits may be extracted, not onely for their present ••i∣vertisements, but for their general improvements) may even in Civil History reade Lectures ••o themselves of Con〈…〉〈…〉∣tion in all their Distresses and E••igencies, even the confu∣sions of this Sublunary world, may be converted 〈◊〉〈◊〉 sufficient con••orts, by contemplating the various 〈…〉〈…〉 of all conditions, shuffled and tossed together 〈…〉〈…〉 appearing order of equity, Sometimes servants 〈…〉〈…〉 horseback, and Princes walking ••n the ground 〈◊〉〈◊〉 servants; 〈…〉〈…〉d * 1.20 again, how often doth this Scene shew innocent 〈◊〉〈◊〉 groaning and oppressed by Tyrants, and sometimes 〈◊〉〈◊〉∣mate Princes distressed and vilified by Rebellions 〈◊〉〈◊〉, and (as the Wiseman ••aith) we finde 〈◊〉〈◊〉 c〈…〉〈…〉g out of a 〈◊〉〈◊〉 up to a Throne, and another meeting him, dragg'd fro〈…〉〈…〉 a 〈◊〉〈◊〉 to a D〈…〉〈…〉geon: They (who consider seriously these vic〈…〉〈…〉∣tudes of all states, this continual subversion of on••, 〈…〉〈…〉d substitution of another into the same room, all things suc∣ceeding in this broken and abrupt inter〈…〉〈…〉ture) will easily finde their own Nativity cast in this Universal Sch〈…〉〈…〉 the world, and so need not wonder or complain of ••y injurious 〈…〉〈…〉tion in their private Fortune, when they 〈◊〉〈◊〉 so many va〈…〉〈…〉ions assigned unto them▪ 〈◊〉〈◊〉 they are p〈…〉〈…〉 this 〈◊〉〈◊〉 Universe; In which, the 〈◊〉〈◊〉 order of things

seemeth to be disposed a•• the natural is, wherein corruption and generation mutually entertain one another; but in civil changes the reason is fa•• more obscured to us, for in the alterations of nature, our reason is more trusted with h•••• secrets, and so i•• not offend•••• at the present ruine of such things, whereof we are acq〈…〉〈…〉ted with their design of renovation; but in the civil perishing and corruption of equi∣ty, our reason is more pe••plexed, as being no way privy to the intent of such inversions, the destruction of vertuous persons and the exaltation of vitious, the inf••licity of good causes, sinking under impious adversaries, are such occur∣rencies, as confound humane ratiocination, for in these cases the divine providence seemeth disguised to our eyes in the habit of Chance; so that our faith must look well upon her before it can know her in this dissimilitude to justice.

Me thinks reflecting upon the confusion of this world, there may be many such things as were said by the Holy Spi∣rit, * 1.21 of God being in the 〈◊〉〈◊〉 of man, applyed not unfitly to the divine providences b••ing among men; (which being the wisdom of God in that respect is the same they were said of) May we not then say that Gods providence converseth upon earth, in the habit and similitude of Fortune, and seem∣eth exposed to all the weaknes and inequality of Chance, and that (sin only excepted), beareth all the infirmities of in∣justice; and surely if faith did not assure us, that under the vail of humane confusion, the wisdom of God were subsist∣ing, we might easily judge of Gods providence as the world did of Christs person, and condemn it as a meer na∣tural figure of fortune, destitute of all divinity; we know most of those who were to resolve this question, by their single reason, about the government of the universe, either tyed up God in the chain of fate, or left all loose upon the wheel of fortune; but we (who sit in the light prepared to lighten the Gentiles) see by the eye of faith, that the liberties * 1.22 of God and man are consistent with the divine providence and preordinanion, and that the necessary sequences of such

effects as are annexed by order to their respective causes, do no more impeach Gods freedom, then his necessary pro∣duction of two persons equal to himself, doth restrain or abate his liberty.

But should we release our mindes from this bond of Faith, whereby they are obliged t•• pay an acceptance of all chan∣ges unto the Divine Order, the very rational consideration of the equal exposure of all conditions to adverse vici••••i∣tudes, might correct our private relunctancies; the Story of all Times sheweth us such frequent ••uptures and diss••∣lutions of all kindes of Union, so familiar Subversions of all Foundations, of Government and Superiority, such an alternative transmutation of all p••ivate Fortunes from one into another▪ as they who look but upon the Theatre of this world (which needeth but History for the maker of his Scenes) cannot wonder justly at any part which is put upon their particular. To those then that shall repiningly lament their turns, or expect their exemption, I may safely apply the Prophet Jeremy's Commission against this * 1.23 pretence, The Lord saith thus, Behold, that which I 〈◊〉〈◊〉 built I will break down, and that which I have planted I will pluck up over this whole Land; and seekest thou great things for thy self? seek them not.

§. VI.

Some special Meditations proposed, proper for the divertisement of our Minde.

I Have upon my ruminating on the Stories of the world, been presented often with such an imagination as may prove Instructive as well as Recreative, to such Moral Chymicks as can extract a ••alt out of the freshest matters their mindes do work upon: I have thought one that had the Historical Map of the world lying before his thoughts, might suppose himself seated upon a high Rock, and look∣ing down upon a fair and vast prospect, divided into some Cities and Palaces of the one side, on the other into lovely Gardens and pleasant Groves, or fruitful Fields and Pa∣stures, and suddenly seeing a Mine playing upon the Ci∣ties, and all sorts of things blown up confusedly into the Ayr, where Princes and People are broken and mangled indifferently, the Chains of the Prisoners flying up, and shivering, perhaps, the Crowns that laid them on, and many other civil dissipations that may be adapted to the confused eruptions of Mines; and being affrighted at this dismal object, he turneth his Eye upon the Fields, Gardens and Groves, as flying into priviledged Retreats, exempt from such violent distractions, and presently he findeth an Earthquake, playing, as I may say, upon all of them successively in their several turns, rending the Ce∣dars, deflowering the Gardens, swallowing the fruits of the Campagnes and Vineyards, leaving all the pleasure of his Prospect inverted into objects of Horror and A∣mazement. The Story of the world doth often afford such a kinde of Representation; sometimes it present∣eth a fair view of glorious MONARCHS, and flou∣rishing Nations, symbolized by the Magnificence of

Cities and Palaces; high and eminent Prosperity in the Grandees of the Earth, figured by the Cedars; plentiful and opulent private Estates, emblem'd by the pregnancy of the Fields, happy and easie 〈…〉〈…〉d ••y the orderly sweetness of Gardens; All these conditions the Sto∣ry of every Age sheweth shattered in pieces, by some vio∣lent Changes and Subversions.

Thus much light may be derived from our ascen〈…〉〈…〉 the upper stories of this Fabrick of the Universe, whi•••• overlook this Earth by a narrative view onely of the con∣dition and constitution of this world: Surely the Prince of this World knew not who he carried to the top of the Mountain, to tempt by the Glories of that Prospect, ••e understood him better afterward, when he begg'd of him not to be cast out of the world himself, and ••••ed to him but for a few Swine, to whom he had before offered the whole world; But when the Holy Spirit carrieth any o•••• up to the Mountain of Contemplation, the object 〈…〉〈…〉 poseth of the subjacent Earth, is not onely illumi••a〈…〉〈…〉 but operative; he doth not simply inform the understanding in the estate, but rectifieth the will in the estimation of this world. Saint Paul looked down upon the Earth from 〈◊〉〈◊〉 Mountain, when he proclaimed, that The figure of t〈…〉〈…〉 * 1.24 world passeth away: And Saint John (whose Spirit was 〈◊〉〈◊〉 were exhaled above the Earth by that heat it felt always of the Divine bosom) dis••••rned clearly this 〈…〉〈…〉uctuant state of our Globe, when he advertiseth us, Th••s the world pass〈…〉〈…〉 * 1.25 away, and the concupiscences thereof.

They who take then either of these guides, Reason o•• Grace, to carry them up to this cli•••• of Meditation, may ••ast down their thoughts in a ••alm despection of all tho••e shining attractives which they see to be so 〈…〉〈…〉y; they that contemplate this universal undermining of all 〈◊〉〈◊〉 stations, need no•• wonder nor complain to ••••••de them〈…〉〈…〉 ••••rn from the upper part of the world, and ••unk under the earth in the playing of the Mine: They who are, as it were,

thus 〈…〉〈…〉 and b••••yed in a prison, let them imagine them∣selves in that posture where in the playing of the Mine hath laid them, and so be conf〈…〉〈…〉d, as involved in the general constitution of this hollow and unfaithful world; and by figuring to themselves this 〈◊〉〈◊〉 of the Universe, they may conclude, That the wall•• which inclose them are under∣mined also, by the common instability of all Fortunes; and when the time co〈…〉〈…〉h that the Train of Change taketh fire, then they are to be carried in•••• another position: So that the impermanency of all thing•• 〈…〉〈…〉y, which doth deduct so much from our Temp••••ary ••elicity, may be by these thoughts made to 〈◊〉〈◊〉 proportionably the sence of our se∣cular adversity.

Thus by the advice of Natural Reason, we may derive much stability of minde from the infidelity of all 〈◊〉〈◊〉∣〈◊◊〉〈◊◊〉: Na••, Philosophy proposeth to 〈◊〉〈◊〉 a firmer settlement of our Spirits, upon our duty to Nature, and ••h••rgeth any 〈◊〉〈◊〉 or 〈…〉〈…〉lousness, in what state soever of distress; with sedition and 〈◊〉〈◊〉 even against the Laws of N〈…〉〈…〉 ••••••ce it is by the order of the Universe we stand 〈◊〉〈◊〉 with all o•••• private grievances, insomuch as to di〈…〉〈…〉 fro〈…〉〈…〉 tha•• order, see〈…〉〈…〉 an a〈…〉〈…〉mpt of our wishes, to confuse and discompose the whole frame of Nature. These, and many other 〈…〉〈…〉adings, do the S••o••c••s make, to intitle rectified Reason to this power of con••erving the minde in an estate of imperturbation, amidst the changes and translations of all vicis••••••udes.

But to Christians these melodious voyces of the Philoso∣phers, serve but as Musique to their Church Anthemes, for they are the sacred words of our Faith (put into the airs of Hu∣mane Elegancy) that make the Musique Religious, nor the 〈◊〉〈◊〉 of their sweet perswasions, whereunto single Philosophy doth but report: I may therefore ••itly present you with this holy Lesson of the great Apostle St. Peter, We have a firmer * 1.26 word of Prophesie, which we do well to attend to, as unto a light that shineth in a dark place; in all the obscurities of our For∣tunes,

we have the day-Star of Faith shining in our hea〈…〉〈…〉 (in respect of which, all Philosophy is but Lamp-light) that giveth us a clear sight of the Providence of God; in all our turnings and transportations we have this Word, even of God himself, organized by the voyce of the Evang〈…〉〈…〉 Prophet, I form the light, and create darkness; I make 〈◊〉〈◊〉 * 1.27 and create evil〈…〉〈…〉 I the Lord do all these things. The answer of a Christian therefore is well made for us by the Prophet ••e∣remy in Prison, and in all the bitter tastes of these cups of Gods mingling, as the Psalmist found before him, My 〈◊〉〈◊〉 * 1.28 is g••ie〈…〉〈…〉 but I have said, Truly, this is my grief, and I ••ust bear it; The belief of Gods special design in all things 〈◊〉〈◊〉 befal us, must answer all the perplexities of a Christian; and we have not onely this order, but this ability imparted to us from our suffering Head, whose members working by 〈◊〉〈◊〉 vertue of his animation, cannot say••less to God the Father then Not my will, but thine, O Lord, be done.

This little intermixture of a Garden-plat or patern, 〈◊〉〈◊〉 both with the flowers of Nature and the fruits of Grace, may be no unpleasant walk or 〈◊〉〈◊〉 for the uncon••••ned 〈◊〉〈◊〉∣tion of some solitary Prisoner, to whom I dedicate 〈◊〉〈◊〉 piece of Entertainment, which, I hope, may in some 〈◊〉〈◊〉 water and refresh his minde, and help to keep it in this temper of the Prophet, Her leaf green in this time of droug〈…〉〈…〉 * 1.29 and not ceasing to yield fruit.

§. VII.

Some speculations suggested to recreate our Spi∣rits in sufferance, and to invigorate our Faith.

IF I have made any extraordinary discovery of Springs, passing so long through this Desert (in my journey ou•• of Egypt unto the Land of Promise) I hold my self bound to set the best marks I can upon all such Refreshments, that they may the easilier be resorted to by such as by any acci∣dent shall be engaged in this desolate Peregrination; and I need not fear to be tedious in this office, no more then Phy∣sicians in their attendances upon Patients: I will impart therefore another Receit I have found very efficacious, which is mixed with the wine of Philosophy, and the oyl of Divinity, it hath both the quickness and vigor of Reason to work upon our Fancy, and the unction of Faith also to supple and molifie the unpleasantness of our Nature, in these constraints of Solitude: This is then the prescript, to make even the multiplicity of the evils and diseases of this life medicinal unto us, by considering how many we are free from, of those we might easily have altogether; as for Ex∣ample, If we are in Prison and in health, to remember we have a greater blessing then that we want, and how much ••reer we are then diseased Princes, close Prisoners within their Curtains. If we chance to be sick and in Prison both at once, we may consider, That we have as much of this violent restraint taken off from us, as is imposed upon us by this Na∣tural one, in which we are cōmitted by our own body, since in this case all states are reduced to the same confinement, be∣ing under the Arrest of Sickness, and therefore our liberty may seem as it were recover 〈◊〉〈◊〉 by our infirmity, since no body is in pain to want what they could make no use of if they possessed it.

The more then we have of this evil of sickness, the lest we have of this other of imprisonment, for the sicker we are, the less capable we become of the use of liberty; so that we may say, Nature seem••th to have provided, that the 〈…〉〈…〉 of our bodily evils, should cure the next worst of our cor∣p〈…〉〈…〉 su〈…〉〈…〉s, since the wa•••• of health 〈◊〉〈◊〉 prop〈…〉〈…〉∣nately to remedy the privation of liberty.

And again, if this violent separation from the world ••e but the policy of an adverse party, to intercept all ou•• contri∣butions, to the promoting of the cause which they impu〈…〉〈…〉, then we may reflect, how much better our condition is, then if we were under the indignation of some inh〈…〉〈…〉 tyrannies, which use tor••••res as instruments which 〈…〉〈…〉, curiosities play upon, to draw those tunes out of th〈…〉〈…〉 their fancies or their fears have set; and ••o such mis〈…〉〈…〉, we may remember our selves to be exposed: thus we 〈◊〉〈◊〉 discourse over all the mischiefs of this life, wh〈…〉〈…〉 we might have ben condemned, and it is likely, we shall finde upon this accompt, the number of our exemptions in our present stare, a just mitigation of our senten〈…〉〈…〉 this ingenious diligence of our reason, we may finde 〈…〉〈…〉 be••s enough of miseries, that stand as I may say, Neu〈…〉〈…〉 and levying them thus by our meditation, we may bring th•••• in to our succor, to defeat those which are actually declared against us, whereby we may be said to overthrow 〈…〉〈…〉 the multitude of her own forces, while (by ou•• 〈◊〉〈◊〉∣ptions from so many of the worlds greater ••alamiti••s) 〈…〉〈…〉 facilitate the cariage of our owne portion, and by the 〈…〉〈…〉 of the Gospel, we may properly make, in this occa〈…〉〈…〉, those which are not against us to be with us.

This little hint will serve to lead our thoughts into 〈…〉〈…〉 fields of meditation, upon the numerous in〈…〉〈…〉 of 〈…〉〈…〉 Age, which surrounding by enemies, the more it 〈…〉〈…〉 the likelier it is to draw our eyes up to the mo〈…〉〈…〉 with the Psalmist, from whence we may expect our 〈…〉〈…〉 and looking faithfully up to those hills with the 〈…〉〈…〉

we shall de••ery supernatural Auxiliaries, whereof we may * 1.30 truly say ••o our fearfull se••ses, as to our amazed servants, 〈◊◊〉〈◊◊〉 for there are more with us then against us.

I have set most of my spiritual notions with the foilies of humane perswasions, considering how much such conjun∣ctions conduce to a be••tering the water of the jewels of Di∣vinity into the eyes of our nature; S. Paul used this art, when he was content to speak after the maner of men for the infir∣mity of our flesh. But now I will present you with an advise * 1.31 sincerely Divine without any, plau••ible adjunction to illu∣strate it, which is in this order of distributing the day I have proposed, to assign some special part of every day, (the measure whereof I do not define) to a serious medi∣tation upon the immensity of eternity, and the momenta∣riness of this life, we may consider the time of all ages, like a little globe of smoke vanishing into the vast region of air; for all time holds less proportion to eternity, then the least vapor doth to the whole air into which 〈…〉〈…〉s vanished; if then the duration of all time, be so disproportioned to eter∣nity, when we sever our single part in this point of time, how neer a Nothing must it appear to us; and it may be the time of our suffering is but a small parcel even of our own life: This computation must needs shew us the shortness of that time, which our weak Nature thinks often long, measuring it not as it is in flu••, but as it seemeth stay∣ing in our ••aney, and distant from some earthly de••ire whereunto we would be carried; and so this our mis∣counting of the length of time, ariseth always from this error, that we do not reckon upon it, as it is in motion to∣wards eternity; but rather regard it under the notion of a remora or retardment, in that haste we have to satisfie some passion, in pursuit whereof Time it self seemeth too slow for our P••ney.

This irregularity in our nature, may be much corrected, by pondering seriously every day the property of time, and the state of e〈…〉〈…〉ity: I do not meane to impose upon

any body a subtile penetration into any abst••use conceptions upon these subjects, only a pious reflection upon the familiar notions of each of them, as the lightness and inanity of the one, the weight and immensity of the other; unto which every one may conceive himself passing on, as a straw upon a ••or∣rent; and at the foot of this precipice, suppose an Ocean of endless joy or misery, which hath a division in it of these two qualities, of Good or Evil, but no difference in the infinity of either; and we may contemplate, how we are not carried to either of these, as we are the greater or the lesser straws, but as we come off clean or fowl from this torrent of time; it is not by the greatness, but by the purity of our lives, that we are delivered over to these divers states, in this indivisible eternity; these are 〈◊〉〈◊〉∣tations competent to all sises of mindes, in reference to this method of meditation on Eternity: When King David was upon this application, as he saith, I thought upon old * 1.32 days, and the Eternal years had I in minde; he telleth us th•••• he swept his Spirit, that thought presently applied him to the cleaning of his Spirit, which temporary objects had bedusted; and sure our soul in this point is like our eye, which may have dust and filth in it, while it is closed, whereof it is not sensible, but as soon as it is open, it presently findeth the offence: so our minde, wh〈…〉〈…〉 she is shut to the apprehension of eternity, may have many impurities in her which she discerneth not, but as soon as her thoughts are wide open upon that object, she feeleth the offensiveness of every fowl Atome sticking on her, so as this cogitation of the Royal Psalmist, is the readiest * 1.33 address to that cleanness of heart, to which our Savior hath annexed the seeing of God.

Me thinks this lesson is given us by the nature our soul, which partaketh both of Time and Eternity, (as having a beginning and no end) to couple in our thoughts the images of both these Beings, that as the minde draweth fluent and transitory affections from time, she may derive

also fixed and permanent desires from Eternity; and this intermixture of these divers impressions, is the greatest setlement or simplicity a soul can attain unto during her ope∣ration, by such organs as are meerly temporary; and the Holy Spirit giveth this security, to the frequent meditation on the ending and endlesness of our two lives, In all thy works * 1.34 remember thy latter ends, and thou will not sin for ever: And sure∣ly this habitual prospect on our end, will abate much the sense of any present condition; for it affecteth us not with what we are, or have been, but with what we are to be for ever: and since by Na••••ue death hath a share in every day we live, they who let this debt run on, without pay∣ing unto it any of their time, will finde the sum risen so high, as they will at last come to owe death even their eternity: But by this order I propose, of assigning some parcel of every day to this discharge, we may convert that portion we pay death, into a debt accrening unto us, of eternal life, which at our last day death shall be forced to deliver to us.

In order to this address of your cogitations, I will offer you this obvious conception, to suppose all states of life imbarqued upon one vessel, and that continually sink∣ing, (which surely is sensible enough to such as are not dizied and distracted by the motions of it) and when the vessel is palpably sinking, doth the General who is comman∣ding above, think himself in a better state, then the slave working in his chains? Doth he that is in the lanthorn ac∣count himself happier, then he that lieth in the hold, because he is like to perish some minutes later? Do not they all then alike forget what they have been, and think onely on what they are to be? they who will accustom themselves to ruminate upon this similitude, reporting aptly to all the conditions of this life, which are in an equal certainty of expiration, may easily forget their present posture, and be pos∣sessed intirely with their future expectation, which in one instant becomes unalterable to all Eternity; and they can∣not

be assured, that this instant is not as near them as their next thought I surely then I am perswaded, that whosoever shall fasten his thoughts attentively once every day upon this meditation, shall not be disquieted with that kinde of life he is reduced unto, but rather joyed, to consider that he is in a capacity of making our of any sort of life, never so grievous, a life everlasting, and eternal beatitude, whereof he may be assured from S. Paul, the Patern and Patron of prisoners, whom he may suppose speaking this to him in his chains, Our light affliction (which is but for a moment) work∣eth for us a far exceeding and eternal weight of glory; and if our * 1.35 prisoner be one that hath the thorns of an ill life to pull out of his conscience, he will think himself much happies while he is in a state which conduceth to his repenting of what he hath done, then when he was in a condition that did contribute to his doing what he was to repent.

§. VIII.

The final and most solid assignment of con∣fort for this condition.

NOw then to sum up the true account of all my propo∣sitions, I do not pretend they should amount to so much as the Stoicks have vainly reckoned upon their precepts; I do not promise the minde such an apathy or insensibleness of all distresses and afflictions, as those Rational Charl••tans have undertook; this deading and stark calming of all passion, is rather a dream of Phi∣losophy, then the rest of a Christian; and of that fan∣cied slumber of theirs, we may say with the Psalmist, of these mens fancied riches, They have slept their sleep, and have found nothing; a Christian must not affect to say, I have slept a good sleep, but I have fought a good fight, and

my Crown hangs where I must take it away by violence, it will not fall upon my head while that lieth upon the pillows of my sensitive appetites; they therefore who are the best studied in the precepts of Reason, or the power of Grace, must expect to meet with some dark obscure parenthesis's in their Solitude, which at sometimes they cannot understand, and the more contestingly they set their Reason to explain them, the more intricate they, perhaps, will finde them at that conjuncture; for there are some inter∣vals of wearisomness and disfavor in our Spirits, which no Reason can clear to us, though it may be they have a coherence with the whole contexture of our peace, as being interposed by God, to introduce patience and resignation, by these intervening trials of our temper; and likely the thoughts we have in temptations to frowardness, are the copies of our minde, upon which God judgeth their profi∣ciency in the school of patience, which he hath put them to: There are diverse forms in prisons, to which God pre∣ferreth our mindes by degrees, and the highest seemeth to be, the remaining humbly patient in a destitution of all sensible consolation from the Spirit of God, to which we rise not but after some experiments of such desolations; so that the best advice to this case, is in our propensions to frowardness and petulancy, to conclude, That we are then set to bring in those exercises of vertue, that must prefer us to a higher form; all the Saints have passed by this exam••n, insomuch as David saith in this case, My * 1.36 soul refused to be conforted, I was mindfull of God, and was delighted: here you see the storm, and the passing of it over, by remembring the qualities of such blasts and stresses of temptations.

He is then the best scholler, that studieth the least by his own arguings, to clear to himself these obscure interjections of displicence and ill humor, and cieling up his thoughts; flieth directly to the top of the Cross, resting there, with the Man of sorrow; where his

minde, finding (My God, why hast thou forsaken me?) may easily be answered in all her own perplexities and desola∣tions; and in stead of fearing her self to be forsaken, may suppose she is following of Christ in this anxiety, to which he was voluntarily subjected, to solace by his Society our Nature in this infirmity, whereunto that is necessarily ex∣posed; so as in these disquiets, when the book of our Spirits seemeth closed up to us, and we are ready to weep for our not being worthy to open it, we may suppose our good An∣gel doing the office of the Elder to St. John, bidding us not * 1.37 to be dismaid, for the man of sorrow hath opened all these sealed anguishes, by his taking the same impression upon his Spirit; and indeed, when our mindes are well died in the blood of the Lamb, these aspersions of disquiets do not at all stain our Soul, though there may seem some refractariness in our Spirits, in these overcast intervals; But to secure us from incurring any irregularity by this Spiritual Contention in the Temple of the Holy Ghost, the safest way is, not to seek a defence by the power of our Reason, but to yield up our Spirits to suffer under this indisposition, as long as it shall please the Holy Spirit to remain withdrawn, even within our own Spirit, beyond our discernment; and many times in this ari••ity of our Devotion, when our hearts are, as I may say, parched and cracked in this drought of Divine Refreshment (if our wills are faithfully resigned to this ex∣ercitation of our Faith) every such crack or overture in our hearts, caused by the shutting up of Heaven, proveth a mouth opened, and calling for that holy dew which never fails to be showered down in due season, upon such necessi∣tous fidelities; insomuch as this aridity and desolation in∣terposed for some time, doth often prove more fruitful then a common kindely season of repose and acquiescence.

I desire therefore to recommend specially this Advice (to this state of Solitude, which is very liable to these obscure interjections) not to expect peace of minde onely from what we do sensibly receive from God, but also from what

we do sensibly give unto him; for in this our commerce with Heaven, there is this Supernatural way of Traffique, we do not onel•• pay God with his own gifts, but we may give him even what we want, and do not receive from him; that is, we may present him with our privation of his sensi∣ble Graces, by our acceptance of this poverty and destitu∣tion; And this offering of our emptiness, is no less pro∣pitiatory, then the first fruits of our Spiritual abundances.

This Advertisement I conceive very pertinent to my de∣sign, of furnishing my fellow Soldiers with the armor of * 1.38 God, that they may resist in the evil day, and in all things stand perfect; for it may be properly said of their condition, that they are to wrastle not onely against flesh and blood, but against the Rulers of the darkness of this world, the Flesh shooting all her sharpest darts in the privation of Liberty, and the Spirit his▪ in the destitution of the most humane sympathy of Conversation: This resignation then which I have pro∣posed, includeth a disswasion of any anxious solicitude, concerning the cause of our sufferance; for the ranging of our thoughts to spring second causes, may keep us too much upon the scent of the earth, the Apostle's advice is properer * 1.39 in this case, Seek upward, and not upon the earth, which was the first point from whence this circle of my discourse did set forth; and to allay this feaverish disquiet in our Patient, I may fitly apply this Opia••e of the Apostle, If you are dead to * 1.40 the elements of this world, why do you yet decree as living in the world? This perplexing your selves with the thoughts of the world, is to lose the benefit of this your civil death, where∣by you may rest from the labors of the living. This you may rest upon in general, That in this life there is no sort of Suffering, but may be converted into Sanctification: If you lie under a just sentence, you may, by an humble conformity to Gods Justice, make it a release of a greater penalty, then you feel in all your deprivements: If you suffer injuriously for your engagement in a righteous Cause, your Consola∣tion is so much supposed, as you have a command to rejoyce * 1.41

in 〈…〉〈…〉tion, in view of the glory of your reward▪ And if every imprisoned Christian may be said to be a rough draught of Christ (since he avoweth his personation in them) they who suffer for the Defence of Justice and Vertue, may be said to be Christs Images, coloured and more exactly finished; wherefore such may expect to be readily received, with, I know you easily, your scars and wounds which you bring with you, coming out of my service, have finished the figure of my similitude: And we may resolve, That such Champions shall be set near Christ, where the number of their wounds shall be so many marks of their Consanguinity with the bleeding Lamb, and the weight of their Chains shall be the estimate of their Crowns.

All sorts of Christians then may fill their several measures of Confort out of this Fountain of Christian Doctrine, that all they, who do not directly suffer for Christ, may yet suffer as Christians, and so attain the reward of a Prophet: I will then close up my Present to them with this Seal of the Bands of our fellow-Prisoner and Master Doctor, Let us for∣get * 1.42 th••se things which are behinde, and reaching forth 〈◊〉〈◊〉 th••se things which are before, press forward to the mark for the pri•••• of the high calling of God in Christ: Let as many therefore 〈◊〉〈◊〉 be perfect, be thus minded; and those who are otherwise, I beseech God to reveal this unto them.

Notes

• * 1.1

  Psal. 54.
• * 1.2

  2 Cor. 10.
• * 1.3

  John 8. 36.
• * 1.4

  2 Cor. 3. 17.
• * 1.5

  1 John 16.
• * 1.6

  2 Pet. 1.
• * 1.7

  1 Cor. 2. 12, 13.
• * 1.8

  Acts 19.
• * 1.9

  〈◊〉〈◊〉 John 4.
• * 1.10

  Psal. 15.
• * 1.11

  Ephes. 2.
• * 1.12

  Psal. 61.
• * 1.13

  John 20.
• * 1.14

  John 14. 27.
• * 1.15

  Isa. 51. 3.
• * 1.16

  1 Cor. 15. 43.
• * 1.17

  Isa. 58. 10
• * 1.18

  Joh. 8. 32.
• * 1.19

  Isa. 35.
• * 1.20

  Eccles. 10. 〈◊〉〈◊〉.
• * 1.21

  Philip. 2. 7.
• * 1.22

  Luk. 2.
• * 1.23

  Jer. 45. 4.
• * 1.24

  1 Cor. 7. 31.
• * 1.25

  1 Joh. 2. ••7.
• * 1.26

  2 Pet. 1. 19.
• * 1.27

  Isa. 45. 7.
• * 1.28

  Psa. 74. 9. Jer. 10. 19
• * 1.29

  Jer. 17. 8
• * 1.30

  2 Kings 6. 16.
• * 1.31

  Rom. 6.
• * 1.32

  Psalm. 76. 6.
• * 1.33

  Matth. 5.
• * 1.34

  Ecclus.
• * 1.35

  2. Cor. 4. 17.
• * 1.36

  Psalm 76. 4.
• * 1.37

  Apoc. 5.
• * 1.38

  Ephes. 6.
• * 1.39

  Col. 2. 20.
• * 1.40

  Col. 3.
• * 1.41

  Matth. 5.
• * 1.42

  Phil. 3. 13.