Seven Treatises, Treatise 4 · Chapter 16
CHAP. 16. Of the declaration of the fifth duty, how we ſhould behaue our ſelues in ſolitarineſſe.
NOw I will paſſe to the next duty: which is, to guide and teach vsus how to cary our ſelues and paſſe the time, when we are out of company, ſolitary by our ſelues alone. And this it is, that ſeeing a great part of the day many times is paſſed, when neither our callings are in hand, neither we occupied in any company; we muſt hauehave the ſame eſpeciall care ouer our hearts and behauiour when we are alone, that we were taught before to hauehave in company. And as we are counſelled by the Prophet,Pſal. 119.9. that if we deſire to reforme our wayes, and ſo to liue bleſſedly, we muſt take diligent heed to them all, one as well as another, as Gods word directeth vsus: ſo this being one part of our wayes euerie day, (for the moſt part) to gouerne our ſelues chriſtianly at all times when we are by our ſelues alone, we muſt hauehave a ſpeciall regard and care of the ſame.
Sundry occaſions to ſinne, in ſolitarines.For who is able to reckon vp all or the moſt part of the occaſions, whereby we are moued and prouoked to offend and let looſe our hearts to ſinne, when we are alone, and how infinite kinds of euill we may be brought vntounto at ſuch times, when there is none preſent by feare or ſhame to hold vsus from them? Nay I ſay more, the moſt iniquities which are done in the ſight of the world, were firſt inuented and purpoſed onelyonly in the ſight of God; and the ſinnes which openly are committed, hauehave bene in warping and working ſecretly before: which the Prophet did plainely expreſſe, when in bewailing his ſinne which was come into the eyes of men, he ſayd thus:Pſal. 51.5. Againſt thee only (ô Lord) hauehave I ſinned: as if he ſhould hauehave ſayd, I offended thee ſecretly by vngodly deſire, before I proceeded in the ſight of men to giuegive offence.
And ſo ſaith another Scripture,2. Sam. 11.2. that Dauid walked on the roofe of his houſe, and ſaw from thence a woman, &c. And to ſhew more fully, that it is a fit time for the Diuell to occupie our heads in ſundry kinds of euill when we are alone,Gen. 3. Matt. 4. it is noted that our graund-mother Eue was ſet vponupon by Sathan when ſhe was alone, her husband not being with her. And our Sauiour was aſſaulted by him, when he was in the wilderneſſe out of the company of men; with many other ſuch ſayings. Which I alleadge not as though I were of opinion, that there is no danger to be feared in company, (I hauehave before ſayd the contrarie) but to ſhew that there is many wayes ſore danger of falling when we are alone (and ſo we the more naked to reſiſt:) which was the thing that I intended to proue, which our wofull experience (I am full ſure) confirmeth; who are no ſooner from company, alone, but ſwarmes of vaine, fooliſh, and (if they be not chaſed away) of noiſome and perillous thoughts and deſires (as a ſwarme of Bees about a mans eares) are ſolliciting and offering themſelues vntounto vsus.
Now then ſeeing the caſe ſo ſtandeth, who doth not ſee, what need there is of ſome good helpe to keepe our ſoules from annoyance at ſuch times?Be not vnoccupied in ſolitarineſſe. And not onelyonly ſo, but alſo to ſtirre vp our ſelues vntounto the doing of ſuch duties, as we ſhall ſee to concerne vsus moſt: that ſo we may make this ſolitarie part of our life (which is not ſmall) to be ſutable and correſpondent vntounto the reſt.
And for ſome plaine and certaine direction herein, we may conſider the things which we are occupied about in ſolitarineſſe.VVhat are the things which vve are occupied about in ſolitarineſſe. Now we know that all matters which go through our hands or heads while we are out of company, are either ſimply holy, or vnholy, or things indifferent: now our owne neceſſitie, and Chriſtian wiſedome will teach about which of all theſe we hauehave moſt cauſe to be occupied; and let vsus not be ſlacke and negligent to marke and obſerue that, but let our circumſpect care and watchfulneſſe (which muſt alwayes accompany vsus) euer foreſee that: for without it, we ſhall do nothing well. And therefore if in iourneying, walking, ſitting ſtill, or lying in our beds, &c. we ſhall remember, that we are held downe with any ſinne or infirmitie, let vsus muſe vponupon the occaſion of it, vponupon the vileneſſe,Either thinke on our ſinne, to ouercome it: ſhame and danger of it, how hard it is to renounce it, how God is prouoked thereby, and therefore how to be abaſed vnderunder it; and ſo in confidence craue pardon of it, and grace to weaken it. If we hauehave need and cauſe to take order for ſome earthly buſineſſe, which otherwiſe will turne vsus to great trouble,Or on things indifferent, to diſpoſe of them: let vsus with good aduice thinke with our ſelues how to diſpoſe of it to our peace. If neither of both theſe giuegive vsus occaſion to be occupied, then let vsus watch ſuch good oportunitie of being alone to make benefit of the time, by ſetting our ſelues to muſe vponupon ſome holy things, (as the louelove of God, our mortality,Or muze on heauenly, to ioy in them. &c.) or inioy the libertie of talking with our God by prayer, thankſgiuing, reading, reioycing in him, &c. or, if we hauehave any other neceſſarie duty to be done, (as we ſhall be able when we be from our calling) let that be gone about. And if it be obiected, that it is an hard matter thus to do: I muſt needs ſay, it will be hard to hauehave our hearts thus at commandement when we are by our ſelues, eſpecially for ſuch as cannot reade; but yet let vsus conſider againe, that we cannot be better occupied: what did I ſay? better? nay we can hardly be otherwiſe occupied without ſinne. And this aduice for the redeeming of the time when we are alone, as long as it is the counſell of the Lord that we ſhould thus gaine it from euill, I am not moued what they ſay againſt it, who neither vſe their ſolitarineſſe thus, but as though thought were free, giuegive their hearts libertie to roaue and raunge any where. Sure I am, we cannot be too prouident and carefull that way: and the beſt follow this rule ſloughly inough, by reaſon of the vntowardneſſe which remaineth in them, and the infinite occaſions which do prouoke them: and yet the fruite will anſwer the labour that ſhal be beſtowed. For if we ſhall with this vigilancy hold in our corrupt hearts, and hunt out, and ſcare away the aſſaults of the Diuell on eueryevery ſide, as by the wiſedome which God hath giuen vsus we ſhall we able to do; we ſhall neuer ſuffer them to cary vsus foorth in any ill courſe or way; but in ſtead thereof, procure great libertie and freedome from ſuch ſeruitude.
Yea, if we will be thus circumſpect and watchfull in this time of our ſolitarineſſe, (wherein we are otherwiſe in great daunger to fall many wayes, as hath bene ſayd) we ſhall come the better furniſhed into company after, to behaue our ſelues therein as becommeth vsus: yea if we will be watchfull, I ſay, againſt the froth and draffe of our hearts, to expell and hold out idleneſſe, vanitie of mind, euill deſires, and wandring luſts, &c. it is incredible what aduantage it will bring vsus: no leſſe, (I dare boldly affirme) then that hundreth fold ſpoken of in the Goſpell for one; that is, that whoſoeuer forſaketh ought for Chriſts ſake,Mat. 19.29. (it being that, which he cannot allow) ſhall receiue euen here an hundreth times more contentation, peace and comfort, then he ſhould hauehave had by following his will and deſire therein, &c.
And whatſoeuer ſtrangeneſſe and abſurdity any men ſhall thinke this to be,Obiection. to hauehave ſuch an eye to our ſelues, that our well ordered courſe be not broken off, in the time when we ſhall be alone, (by ſetting our ſelues about things holy, or diſpoſing of things lawfull, or watching carefully againſt thoſe which are euill; and that we may not be at our owne choice to do or deſire what we liſt and thinke good, without this ſtrict tying of vsus to ſome certaintie) they which will not be contentious, I truſt ſhall eaſily be anſwered.Anſvver. To whom, this I ſay for anſwer, (much like as I ſaid to them who thought it too hard) and let it be well weighed: that there is no time wherein we ſhall be alone, in which one of theſe three ſhall not be neceſſarie, or wherein any other thing beſides almoſt, ſhall be tolerable or allowable. For what time of our ſolitarineſſe can there be, wherein we ſhall not hauehave ſome lawfull thing and that which is indifferent to thinke of about our family, our croſſes or other buſineſſe, and to preuent daungers imminent, to remoue or eaſe troubles preſent, or ſome other ſuch way to diſpoſe of matters for our peace, and for the good of others? or wherein we ſhall not hauehave cauſe to bewaile ſome infirmitie which oppreſſeth vsus; or to caſt with ourſelues, what an heape and dung-hill of corruption is lodged within vsus, and complaine of it, and to ſee and know it better? or wherein we ſhall not hauehave iuſt cauſe to breake out into the praiſes of God, or ſome ſuch like paſſing the time about ſome holy matters (as hath bene ſayd) whereof there is ſo great variety and ſtore? I ſpeake to thoſe which hauehave vnderſtanding to iudge diſcreetly, and to whom nothing that I ſay, ſhould be harſh or vnſauorie; as hauing receiued from God a wiſe and vnderſtanding heart to diſcerne, and a promiſe of ſtrength, and therefore ſufficient incouragement to do his will in this part of their life readily and gladly, rather then to deſire with earthly minded perſons to range after noiſome and vnlawfull liberties.
Indeed I do not deny, but that as we cary fleſh about vsus, which is a burthen to weigh vsus downe, ſo we ſhall neuer diſcharge this duty, nor ſo purely follow this direction for the well taking vp the time when we be alone, as were to be wiſhed: but yet for all that, we muſt learne and indeuour to follow the rules which are giuen vsus, and that daily better and better, and not to ſuffer our ſelues to paſſe ſuch times ſecurely and without regard, or full purpoſing of well beſtowing the ſame as we are directed, although we ſhall not attaine fully to that which we would. For if this be intended of vsus faithfully, as eueryevery one is inabled of God, we ſhall not need to repent vsus of the time ſo paſſed: but we may hauehave peace in that which we go about.
And what ſhall we aime at in labouring to be thus directed, more then the deare ſeruant of God Dauid did,Pſal. 19.14. who as he prayed God that the words of his mouth might be alwayes acceptable in his ſight in what company ſoeuer he ſhould come: ſo did he likewiſe, that the meditations of his hart might pleaſe him, whereſoeuer he ſhould become. And ſo in another Pſalme he teſtifieth what his practiſe was: namely, that he did hide his word within his hart,Pſal. 119.11. that he might not at any time either in company or alone ſinne againſt him. And let all know, that it commeth from a moſt dangerous cuſtome of giuing their hearts libertie, (when they are by themſelues alone) that they range after what fanſies and folly they liſt in company, and that they are ſo vntoward and vnwilling to betake themſelues to better vſes. And ſuch muſt do as they, who in eating and drinking hauehave ſtuffed themſelues ſo full, as that they are prouoked to vomite. And moſt lamentable it is, that after ſo long inioying of the Goſpell, there is ſo litle acquaintance with, or gouernement ouer the manifold diſorders and vnrulineſſe of the heart, when God hath giuen vsus vnderſtanding hearts, to looke after and thinke vponupon things which are excellent. But this complaint is made in another place.
That which remaineth to be ſayd of this point (Vſing our ſolitarineſſe aright) is, that as I hauehave ſet downe the rules by which we ought to be guided herein: ſo I giuegive a ſhort caueat, or watch-word about the ſame. As firſt,Fiue caueats or admonitions. whereas I hauehave ſayd, that when we be free from the workes of our calling, and out of company, after we hauehave entred into the affaires of the day,The firſt. one vſe of our ſolitarineſſe is, that we may deale about things lawfull, and bethinke vsus how we may beſt diſpoſe them. Many things are to be conſidered, about this for the auoiding of danger: as, that we beate not our braines to ſearch curiouſly into others to iudge and cenſure them, neither buſie our ſelues in their matters needleſſely,1. Tim. 5.13. as Paule ſpeaketh of women; that is, further forth,1. Cor. 10.24 then we are called thereto, and ſo may become helpefull to them: which thing whiles many neglect, they ſpend much time in thinking of thoſe matters which do nothing appertaine to them; and in the meane while, make themſelues the vnfitter for their owne neceſſary duties.
2Furthermore, we muſt take heed, that while we deale in our owne matters,1. Tim. 6.9.10. we drowne not our ſelues in the cogitation of earthly things ouer long, that is, further then need is, and ſo we begin to take ſweetneſſe, and feele our hearts brought in louelove with the creature and the commodities of this life; and thereby to hauehave our louelove weakened towards the Creator. For this is not chriſtian wiſedome (though it be the wiſedome of the world) to increaſe our louelove toward the things of the world; but by all meanes poſſible to diminiſh it, and ſo the leſſe to ſet by them.
3Mat. 6.6.7.8. Mat. 15.8.9.Againe, whereas another vſe of our ſolitarineſſe is, that we ſhould bend our minds to holy and heauenly things when we are alone; this is a ſpeciall caution herein, that we do not for all our oft recourſe to this duty, goe about them with the leſſe reuerence, whether we go to prayer, or ſet our ſelues to reading, or enter into any meditation. The which admonition I know to be very needfull, for that I ſee many to ſet leſſe by and lightlier to eſteeme the moſt holy exerciſes of piety, euen for the cōmonneſſe of thē: who yet, when they firſt inioyed them, could neuer ſufficiently commend, eſteeme, or hauehave their full of them.Ioh. 5.35. For as our Sauiour Chriſt ſaith of Iohn Baptiſt: Iohn was a burning light,Gal. 5.7. and for a ſeaſon ye delighted in him; and as the Galatians ran well for a time, but were letted: ſo I may ſay of this, that diuerſe for a while take pleaſure in the vſe of priuate helpes to godlineſſe; but they are ſoone broken off,Mat. 24.12. their hote zeale is quickly cooled. And this (if they were well rooted in the beginning) is, for that they do not daily nouriſh the eſtimation and louelove of them, nor ſee daily the neceſſitie of them: but many dayes ſuffer them to be omitted, which they would not do, if they did not begin to be glutted with them. Therefore reſolue thy ſelfe of this, that thou haſt daily neede of ſuch holy exerciſes, and to hauehave ſome time in the day by thy ſelfe alone to call thine affections home from wandring in the world, and to hauehave thy ſecret and ſweet talke betwixt God and thy ſoule; that thou mayeſt therby vnburthen thy ſelfe of the loade of worldly cares and deſires, which by too earneſt dealings hauehave growne vponupon thee. And what day doth paſſe, wherein thou haſt not as great neede, as thou haſt had vponupon any other, of meditating vponupon Gods vnchangeable louelove to thee, of the continuall and daily benefite of Chriſts death to heale the ſore of thy ſoule through ſinne? what day goeth ouer thy head, in which thou haſt not neede to confeſſe thy ſinnes, to ſee them better, and to bethinke thy ſelfe how thou mighteſt grow more conſtant in godlineſſe?
4Another thing to be taken heede of here, is: that thou thinke not ouer-wel of thy ſelfe, for that thou ſhalt do ſomewhat more in the ſeruice of God, then others; and for that cauſe looke to be borne with in ſome of thy faultes. We are herein too like Peter, (though in other parts of godly feruencie we come ſhort in following him) that whiles we looke to one thing, what grace wee hauehave receiued, we halfe triumph before the victorie; litle or nothing marking how many good things we are without: whē (yet) the Apoſtle ceaſſeth not in his owne example to teach vsus, that we ſhould forget the things which are behind vsus, (that we ſhould not be fleſhed and made any thing the more ſlow and careleſſe by them) but we ſhould looke to the things which are before vsus, and which yet remaine to be done of vsus, and be caried to the marke, euen to the reward of our heauenly calling. Phil. 3.14.
Finally, for the vſe of ſolitarineſſe in renouncing things vnlawfull,5 thou art to beware, if at any time when thou art alone thou entreſt into the conſideration of the manifold ſinnes which raigne in the world, and ſome of thē ſuch as do ſometime much ſnare and take hold of thee, that thou be not ſecretly allured and drawne to like of ſome of them, whiles thou goeſt about to refraine and waine thy ſelfe from them by muſing on them.2. Cor. 11.14. For the diuell can chaunge himſelfe into an Angell of light, and cauſe that to ſeeme the greateſt pleaſure vntounto thee, which is rancke poyſon; nay, (which is more) when thou goeſt about to diſgrace it to thy ſelfe, euen then to bee brought to like and be ſnared with it.1. Tim. 5.4. And as Saint Paule hath giuen charge to Timothy, and in him to all true miniſters of the Goſpell, that when they ſhould execute this one part of their miniſterie, namely, to exhort young women, (which was a good thing) they ſhould beware they mixed it not with euill, by vnchaſt thoughts ariſing in their hearts; and therefore he ſaith, Exhort the younger women with all pureneſſe and chaſt mindes: ſo I ſay, in thy ſolitarie muſings of thy ſinnes (which is alſo a good thing) let the like regard be had: that is to ſay, that whiles thou intendeſt to grow further out of louelove with them, the diuell tickle thee not with new deſire of them, or ſome other. For thou art blind through thine owne ſelfe-louelove and corruption: but eſpecially when the diuell goeth about any ſuch matter, he will blindfold thee more ſtrongly, that thou ſhalt ſee that which liketh thee, in ſinne;Note. but not that which will ſlea thee: and the ſtrength of thine affections, being ſet on fire by a deepe impreſſion of that which they like, will more forcibly hale thee forward, then a bare weake deſire to auoide the ſinne, ſhall be able to hold thee backe. And if thou beleeueſt not this, thou haſt (I dare warrant thee) found it ſo alreadie; and howſoeuer thou thinkeſt that thou hateſt ſin, thou ſhalt be drawne vntounto it againe, vntill thou perceiueſt that thou art wounded, vnleſſe (which is worſe) thou be hardened.
To this end remember, how Iuda going foorth about a lawfull and honeſt thing, namely: to ſee his ſheepeſhearers, intending no euill;Gen. 38.18. Euen while ſin is diſliked in ſome ſort, it is reuiued. yet becauſe he went not armed, he defiled himſelfe by the way with an harlot. To the like end many more examples may be brought. And hereof it is (to illuſtrate that which I ſay, by an inſtance or example) that ſometime ſuch as hauehave liued in malice with their aduerſarie, do (vponupon better conſideration) purpoſe to agree with him, and pray, that they may no longer beare hatred: but euen then (a thing worthie to be marked) the manifold iniuries, vnkindneſſes and indignities are ſo amplified by the diuell, which their corrupt heart alſo liketh full well to aggrauate, that they rather depart after their prayer with triumphing ouer their aduerſarie, then ouer their ſinne; and being ſtrongly incenſed againſt him, they be very ſlaues to their ſinne. So hauehave many Chriſtians of good hope, oft times by themſelues reaſoned & debated in their harts, how they hauehave bene haled and drawne to vncleane deſires, till they hauehave bene checked for their ſinne, miſliked it, and accuſed themſelues for it, &c. and yet at the ſame time, (ſo couertly Satan worketh) or at the leaſt ſoone after, hauehave either ſet forward and reuiued ſuch vnruly deſires, or (which is worſe) hauehave nouriſhed them and ſo runne further. So I may ſay of all other iniquities that which I hauehave ſaid of theſe, that while they purpoſe alone by themſelues to thinke how ſhamefull and odious their ſinne is: yet for want of good experience and due conſideration, they ſuſpecting no ſuch daunger as the diuell intendeth againſt them, he ſendeth them away many times either as ill armed to reſiſt it as they were before; or elſe ſo handleth the matter, that they grow to a further liking and entertaining of it.
And is it any maruell? For when they are thus ouer-matched by Sathan, (that while they go about to thinke of the renouncing of their ſinne, they are brought contrarily to like of it) this diſaduātageth them ſore much more, and holdeth them more ſtrongly in feare and perſwaſion that they ſhall ſtill liue in bondage and ſubiection to it, then if they had neuer at all gone about to reſiſt it:A ſimil. as he who maketh a fray, when he hath proued the ſtrength of his enemie, and hath felt and perceiued his owne weakeneſſe to be farre greater then he looked for, is much diſcouraged from attempting the like another time. And many of theſe ſleights are in our common aduerſarie the diuell, which diuerſe true hearted (yet vnexperienced) Chriſtians not knowing nor being acquainted with, are much aſtoniſhed when they firſt proue it to be ſo, and are diſcouraged for long time after when they ſee what hard ſucceſſe they hauehave had. And it muſt teach vsus all to come better armed then that we ſhould thinke, with a bare deſire to ouercome our ſinne, or in hauing onelyonly a cold miſlike of it: theſe weapons fray not ſo mightie and ſubtile an enemie. But we will take no knowledge of it, and that we hauehave neede to walke in feare alwaies: and therefore we muſt of neceſſitie ſmart, for that we would not be warned, till we ſay as many hauehave ſaid: Oh that we had bene wiſer. Therfore both at ſuch times when we enter by our ſelues into the conſideration of our ſinne, to the end we may grow further out of liking with it, and at all other times let vsus indeuour to follow that which hath bene ſaid concerning this point, namely: that we deale wiſely in our owne behalfe, as by the former cautions we hauehave bene aduiſed.
Thus in ſome ſort I hauehave ſhewed how we ſhould looke to our ſelues when we are alone, and how we ſhould be occupied in that time of the day wherein we are free from the workes of our calling and from companie, that is to ſay: In keeping our ſelues from idleneſſe and vaine wandrings, and if it may be in doing ſome good, at leaſtwiſe readie and prepared thereto, that we may alwaies euen alone as in companie ſuſpect our ſelues, and paſſe our time in feare, and be mindfull of Sathans enterpriſes. Alſo ſuch caueats or cautions as I hauehave thought needfull, I hauehave added, whether we be occupied about things lawfull, or things which are holy in our ſolitarineſſe, or in auoyding things which are euill: and if for all that which I hauehave ſaid of directing vsus to the well ſpending of the time alone, it ſhall not be able to perſwade ſome, I thinke it the beſt way to ſhame them with the examples of the heathen Philoſophers, and to ſend them to learne of them, who refuſe to be taught of the Scriptures. And amongſt the reſt Marcus Tullius Cicero may be one,Heathens examples may ſhame Chriſtians in the vſe of ſolitarineſſe. who although he knew not Chriſt nor his doctrine, yet he had ſuch a continuall louelove to learning and vertue, that as his writings do teſtifie how he was occupied in the eyes of others; ſo this one of his ſayings ſheweth, how he paſſed his time alone: I being wearie (ſaith he) of liuing amongſt wicked men, with whom all places in a manner do ſwarme, I betake my ſelfe vntounto ſolitarineſſe, as much as I can; yet that none may thinke me to trifle out my time idlely, (that I ſay no more) let my bookes (which were many volumes) ſpeake, how in my ſolitarineſſe I hauehave bene occupied.
But let vsus heare another which was before Tully, whoſe example is recorded of him, and of that wiſe man Cato, expreſſed in his owne words, thus: Publius Scipio African, the firſt of that name, was wont to ſay, That he was neuer leſſe idle or vnoccupied, then when he was free from buſines; and that he was neuer leſſe ſolitarie, then when he was alone. Which ſpeech manifeſtly declareth, that he did vſe to thinke of weightie matters, when he had laid the doing of them aſide for a ſeaſon; and that he was wont to commune with himſelfe, when he was alone.
So that, neither he was idle at any time, and yet that he had no neede of companie to find him occupied. And whereas moſt men cannot tell what to do when they hauehave not ſome worke to ſet themſelues about, but become vtterly idle, except their heads be running after ſome euill; he was both profitably exerciſed, and the better quickened and ſharpened by ſuch intermiſſion to returne to publike affaires and buſines againe. Therefore (as hath bene ſaid) he by the keeping of his mind occupied, and by ſearching out thoſe things which by muſing and contemplation he attained vntounto, was neuer either alone or vnoccupied. This was reported of Scipio a Heathen, who could occupie himſelfe in no better things then momentanie and earthly; as moral vertues, gouernment of commonwealths, and the ſearching out of naturall cauſes of things: which all are done by mans reaſon.
But ô wofull people we, that the like cannot be ſaid or truly reported of vsus who hauehave ſuch varietie of heauenly things concerning the immortality of our ſoules, the glorious riſing againe of our bodies, and the incomprehenſible and euerlaſting happineſſe, which God hath bequeathed and freely beſtowed vponupon vsus to be enioyed of vsus, ſome here and ſome hereafter in the world to come, and yet we are ſoone glutted with them! that in our ſolitarie refreſhings and recreations of our minds, we can ſeldom looke vp aboue that which we may ſee with our eyes; as though ſuch heauenly matters had no ſauour with vsus, but were weariſome and tedious! This Scipio, when he had bene much taken vp in ciuill affaires and dealings amongſt men, could with pleaſure and delight thinke by himſelfe alone of things profitable, of wiſedome, learning, ciuill gouernment in warre and peace, &c.
But we, if we hauehave taken a litle paine in companie, we giuegive our minds the bridle in our intermiſſion & ſolitarines, to thinke of that only almoſt which they deſire: and as for ſerious matters we bluſh not to ſay, We wil not meddle with them, but lay them aſide: whereas who doubteth but that (the end of all our knowledge being Vſe and practiſe to keepe our hearts in an heauenly manner ſubiect to our God from time to time) we hauehave farre greater neede of meditation and keeping of our minds in frame, then this Scipio, or ſuch like in their kind. How rare are thoſe men, and yet ridiculous for their labour, who acquaint themſelues with this meditating of the law of God, and of the infinite varietie of holy things therein, although the man of God, whoſe praiſe is ſo great in the Scripture, could make it his worke both in the day and the night ſeaſon?
And therefore ſeeing I can no otherwiſe helpe to redreſſe this wretched cuſtome of neglecting this benefite and libertie of oft meditating, and profitable vſing of ſolitarineſſe in them, who might well vſe it: I will ſay no more but pray for ſuch as know not by experience how good and gainefull it is, in ſtead of all idle and vaine wandrings and fantaſies, wherewith they ſwarme for the moſt part when they are alone.
And I will not ceaſe to bewaile the vnhappineſſe of the men of our daies, who in the vſuall and daily trifling out of their precious time, declare that they are ignorant of their beſt portion, which is, to hauehave daily communion with God; but are wiſe to deceiue themſelues in forgoing it for folly and ſinne. And therefore it is no maruell, though of many wiſe and learned, yet there are ſo few, which both find an heauenly ſweetneſſe in their owne liues, and are fit to ſeaſon others therewith, becauſe they are not oft and vſuall daily with the Lord in their ſoliloquies, that is, in their communing betwixt God and themſelues in their prayer and meditation;Exod. 19.20.21. and alſo ver. 9.10. and in hauing recourſe to him, ſequeſtred from the companie of men, as Moſes the man of God had.
Which part of Chriſtian comfort both might and ought to be more generally enioyed of the ſeruants of God, without either the leaſt ſauouring of Monkerie, much leſſe without the eſtabliſhing and the bringing in of it againe, which ſome prophane Proteſtants litle knowing the vſe of, will be readie (I doubt not) to imagine and ſay: as they peruert all other things to their owne hurt. Although I could wiſh that they had no earthlier minds (I allow not their doing) then ſome of them had, who firſt left the dealings of the world to liue apart out of companie. As for the Popiſh progenie, who would be thought (as it were, by apiſh imitation) to follow and be like them, they are farre from it, as they are from ſound religion in their profeſſion.
But to returne: although I commend ſolitarineſſe, I would yet thus be vnderſtood, that ſuch as are troubled with melancholie, by meanes whereof they are much vnable to gouerne themſelues, and the rather through ſtrong and vehement temptations, when they are oppreſſed with them; that ſuch (I ſay) ſhould not be preſſed with it and vrged to it, to be long or much alone, for feare of caſting themſelues into further and more daungerous dumpes and extreame heauineſſe, as experience hath taught, till they may be ſtronger, and therefore with leſſe daunger may be permitted to the libertie of it, as other Chriſtians.