Works of Joseph Hall, Meditation 96 – Section 2
96
There is no man, nor no place free from ſpirits, although they teſtifie their preſence by viſible effects but in few. EueryEvery man is an Oaſt to entertaine Angels, though not in viſible ſhapes, as Abraham and Lot. The euill ones doe nothing but prouoke vsus to ſinne, and plot miſchiefes againſt vsus; by caſting into our way dangerous obiects, by ſuggeſting ſinfull motions to our mindes, ſtirring vp enemies againſt vsus amongſt men, by frighting vsus with terrors in our ſelves, by accuſing vsus to God. On the contrary, The good Angels are euer remouing our hinderances from good, and our occaſions of euill; mi…gating our tentations; helping vsus againſt our enemies; deliuering vsus from dangers; comforting vsus in ſorrowes; furthering our good purpoſes; and at laſt carrying vp our ſoules to heauen. It would affright a weake Chriſtian that knowes the power and malice of wicked ſpirits, to conſider their preſence, and number, but when with the eies of Eliſhaes ſeruant, he ſees thoſe on his ſide as preſent, as diligent, more power full; he cannot but take heart againe eſpecially if he conſider, that neither of them is without God, limiting the one the bounds of their tentation; directing the other in the ſafegard of his children. Whereupon it is come to paſſe, that though there be many legions of Deuils, and eueryevery one more ſtrong than many legions of men, and more malicious than ſtrong, yet the little flocke of Gods Church liueth and proſpereth. I hauehave euer with me inuiſible friends, and enemies. The conſideration of mine enemies ſhall keepe me from ſecuritie, and make me fearefull of doing ought to aduantage them. The conſideration of my ſpirituall friends ſhall comfort me againſt the terrour of the other; ſhall remedie my ſolitarineſſe; ſhall make me warie of doing ought indecently, grieuing me rather, that I hauehave euer heretofore made them turne away their eyes, for ſhame of that whereof I hauehave not beene aſhamed; that I hauehave no more enioyed their ſocietie; that I hauehave beene no more affected with their preſence. What though I ſee them not? I beleeue them. I were no Chriſtian, if my faith were not as ſure as my ſenſe.
96
There is no word or action, but may be taken with two hands; either with the right hand of charitable conſtruction, or the ſiniſter interpretation of malice, and ſuſpicion: and all things doe ſo ſucceed, as they are taken. I hauehave noted euill actions well taken, paſſe currant for either indifferent or commendable: Contrarily, a good ſpeech or action ill taken, ſcarce allowed for indifferent; an indifferent one, cenſured for euill; an euill one for notorious: So fauour makes vertues of vices; and ſuſpicion makes vertues faults; and faults crimes. Of the two, I had rather my right hand ſhould offend: It is alwaies ſafer offending on the better part. To conſtrue an euill act well, is but a pleaſing and profitable deceit of my ſelfe: but to miſconſtrue a good thing, is a treble wrong; to my ſelfe, the action, the author. If no good ſenſe can be made of a deed or ſpeech, let the blame light vponupon the author: If a good interpretation may be giuen, and I chuſe a worſe, let me be as much cenſured of others, as that miſconceit is puniſhment to my ſelfe.
97
I know not how it comes to paſſe, that the minde of man doth naturally both ouerprize his owne, in compariſon of others, and yet contemne and neglect his owne, in compariſon of what he wants. The remedie of this latter euil is, to compare the good things we hauehave, with the euils which we hauehave not, and others groane vnderunder. Thou art in health and regardeſt it not; Looke on the miſerie of thoſe which on their bed of ſickneſſe, through extremitie of paine and anguiſh, intreat death to releaſe them. Thou haſt cleare eye-ſight, ſound lims, vſe of reaſon; and paſſeſt theſe ouer with ſlight reſpect: Thinke how many there are which in their vncomfortable blindneſſe, would giuegive all the world for but one glimpſe of light: how many that deformedly crawle on all foure, after the manner of the moſt loathſome creatures: how many that in mad phrenſies are worſe than brutiſh, worſe than dead: thus thou mighteſt bee, and art not. If I be not happy for the good that I hauehave, I am yet happy for the euils that I might hauehave had, and hauehave eſcaped. I hauehave deſerued the greateſt euill; eueryevery euill that I miſſe, is a new mercy.
98
Earth, which is the baſeſt element, is both our mother that brought vsus forth, our ſtage that beares vsus aliue, and our graue wherein at laſt we are entombed; giuing to vsus both our originall, our harbour, our Sepulcher: She hath yeelded her backe to beare thouſands of generations; and at laſt opened her mouth to receiue them; ſo ſwallowing them vp, that ſhe ſtill both beareth more, and lookes for more; not bewraying any change in her ſelfe, while ſhe ſo oft hath changed her brood, and her burden. It is a wonder we can be proud of our parentage, or of our ſelues, while we ſee both the baſeneſſe and ſtabilitie of the earth, whence we came. What difference is there? Liuing earth treads vponupon the dead earth, which afterwards deſcends into the graue, as ſenſeleſſe and dead, as the earth that receiues it. Not many are proud of their ſoules; and none but fooles can be proud of their bodies. While wee walke and looke vponupon the earth, we cannot but acknowledge ſenſible admonitions of humility; and while we remember them, we cannot forget our ſelues. It is a mother-like fauour of the earth, that ſhe beares and nouriſhes me, and at the laſt entertaines my dead carkaſe: but it is a greater pleaſure, that ſhe teacheth me my vileneſſe by her owne, and ſends me to heauen, for what ſhe wants.
99
The wicked man carrieth eueryevery day a brand to his hell, till his heape be come to the height: then he ceaſeth ſinning, and begins his torment; whereas the repentant, in eueryevery fit of holy ſorrow, caries away a whole faggot from the flame, and quencheth the coales that remaine, with his teares. There is no torment for the penitent; no redemption for the obſtinate. Safetie conſiſteth not in not ſinning, but in repenting: neither is it ſinne that condemnes, but impenitence. O Lord, I cannot bee righteous, let me be repentant.
100
The eſtate of heauenly and earthly things is plainly repreſented to vsus, by the two lights of heauen, which are appointed to rule the night and the day. Earthly things are rightly reſembled by the Moone, which being neereſt to the region of mortalitie, is euer in changes, and neuer lookes vponupon vsus twice with the ſame face; and when it is at the full, is blemiſhed with ſome darke blots, not capable of any illumination. Heauenly things are figured by the Sunne, whoſe great and glorious light is both naturall to it ſelfe, and euer conſtant. That other fickle and dimme ſtarre is fit enough for the night of miſery, wherein we liue here below. And this firme and beautifull light is but good enough for that Day of glory, which the Saints liue in. If it be good liuing here where our ſorrowes are changed with ioyes; what is it to liue aboue, where our ioyes change not? I cannot looke vponupon the body of the Sunne: and yet I cannot ſee at all without the light of it. I cannot behold the glory of thy Saints, O Lord; yet without the knowledge of it, I am blinde. If thy creature be ſo glorious to vsus here below; how glorious ſhall thy ſelfe be to vsus when we are aboue this Sunne? This Sunne ſhall not ſhine vpward, where thy glory ſhineth: the greater light extinguiſheth the leſſer. O thou Sunne of righteouſneſſe (which ſhalt onelyonly ſhine to me when I am glorified) doe thou heat, enlighten, comfort me with the beames of thy preſence, till I be glorified. AMEN.
FINIS.
HEAVEN VPONUPON EARTH: OR, OF TRVE PEACE AND TRANQVILLITIE of Minde.
By IOS. HALL.
SIC ELEVABITVR FILIVS HOMINIS
Io 3.
ANCHORA FIDEI:
LONDON, Printed for THOMAS PAVIER, MILES FLESHER and John Haviland. 1624.
TO THE RIGHT HONOVRABLE, HENRY Earle of Huntingdon, Lord Haſtings, Hungerford, Botreaux, Molines and Moiles, his Maiesties Lieutenant in the Counties of L…iceſter, and Rutland, my ſingular good Lord: All increaſe of true Honour, and HEAVEN begun vponupon EARTH.
RIGHT HONORABLE,
I HaueHave vndertaken a great taske, to teach men how to bee happy in this life: J hauehave vndertaken and performed it: wherein J hauehave followed Seneca, and gone beyond him; followed him as a Philoſopher, gone beyond him as a Chriſtian, as a Diuine. Finding it a true cenſure of the beſt Moraliſts, that they were like to goodly Ships, graced with great titles, the Sauegard, the Triumph, the Good-ſpeed, and ſuch like, when yet they hauehave beene both extremely Sea-beaten, and at laſt wracked. The volume is little, perhaps the vſe more; J hauehave euer thought according to the Greeke Prouerbe, foreign. What it is, euen iuſtice challengeth it to him, to whom the Author hath deuoted himſelfe: The children of the bondman are the goods of the parents Maſter. J humbly betake it to your Honours protection, and your Honour to the protection of the Higheſt.
Your Honours moſt humbly deuoted in all dutie and ſeruice, IOS. HALL.
The Analyſis or Reſolution of this Treatiſe concerning TRANQVILLITIE.
Our Treatiſe concerning Tranquillitie, is partly
Refutatorie: where the precepts of the Heathen are
Recited.
Reiected for
Enumeration Inſufficient.
Qualitie of remedies too weake.
Poſitiue, which teacheth,
What it is, and wherein it conſiſts.
How to be attained.
Enemies of peace ſubdued, whether thoſe
On the left hand
Of ſinnes done; Whoſe trouble is
In their guiltines conſid.
How turbulent they are till the conſcience be pacified.
How remedied.
Peace is through reconciliation.
Reconciliation, through Remiſſion.
Remiſſion, by Satisfaction.
Satisfaction,
Not by vsus.
By infinite merits of Where are conſidered
The perſon and merits of Chriſt, by whom peace is offered.
The receiuing of our offered peace by faith.
In their ſollicitation. Remedied by reſolute reſiſtance. Where is the ſubduing and moderation of our Affections.
Of paine ſuffered:
Croſſes
Imaginarie: How redreſſed.
True,
How preuented and prepared againſt, by
Expectation.
Exerciſe.
How to be born:
Contentedly, in reſpect of their cauſe.
Thankefully, in reſpect of their good effect.
Ioyfully, in reſpect of their iſſue.
Death, conſid.
How fearefull.
Which way ſweetned.
On the right.
Ouer-ioying
Ouer-deſiring Of
Riches
Honour
Pleaſure How to be eſteemed, As
Not good in themſelues.
Expoſing vsus to euill.
Rules and grounds of Peace ſet downe.
Maine or principall. A continuall fruition of the preſence of God: to be renewed to vsus by all holy exerciſes.
Subordinate
In respect of our actions. A reſolution
To refraine from all occaſions of the diſpleaſure of God.
To performe all required duties.
To doe nothing doubtingly.
In reſpect of our eſtate:
To depend wholly on the prouidence of God.
To account our owne eſtate beſt.
HEAVEN VPONUPON EARTH: OR, Of true Peace of Minde.
SECT. I.
WHEN I had ſtudiouſly read ouer the morall writings of ſome wiſe Heathen, eſpecially thoſe of the Stoicall profeſſion,Cenſure of Philoſophers. I muſt confeſſe, I found a little enuie and pitie ſtriuing together within me. I enuied nature in them, to ſee her ſo witty in deuiſing ſuch plauſible refuges for doubting and troubled minds: I pittied them, to ſee that their carefull diſquiſition of true reſt, led them in the end but to meere vnquietneſſe. Wherein me thought, they were as Hounds ſwift of foot, but not exquiſite in ſent, which in an haſty purſuit take a wrong way, ſpending their mouthes, and courſes in vaine. Their praiſe of gheſſing wi…tily they ſhall not leeſe, their hopes both they loſt, and whoſoeuer followes them. If Seneca could hauehave had grace to his wit, what wonders would he hauehave done in this kinde? what Diuine might not hauehave yeelded him the chaire for precepts of Tranquillity without any diſparagement? As he was, this he hath gained: Neuer any Heathen wrote more diuinely, neuer any Philoſopher more probably. Neither would I euer deſire better Maſter, if to this purpoſe I needed no other miſtris than Nature. But this in truth is a taske, which Nature hath neuer without preſumption vndertaken, and neuer performed without much imperfection. Like to thoſe vaine and wandring Empirickes, which in Tables and pictures make great oſtentation of Cures, neuer approuing their skill to their credulous Patients. And if ſhe could hauehave truly effected it alone, I know not what employment in this life ſhe ſhould hauehave left for grace to buſie her ſelfe about, nor what priuilege it ſhould hauehave beene heere below to be a Chriſtian, ſince this that we ſeeke is the nobleſt worke of the ſoule, and in which alone conſiſts the only heauen of this world; this is the ſumme of all humane deſires: which when we hauehave attained, then onelyonly we begin to liue, and are ſure we cannot thence-forth liue miſerably. No maruell then if all the Heathen hauehave diligently ſought after it, many wrote of it, none attained it. Not Athens muſt teach this leſſon, but Ieruſalem.
SECT. II.
YEt ſomething Grace ſcorneth not to learne of Nature,What Tranquillity is, and wherein it conſiſts. as Moſes may take good counſell of a Midianite. Nature hath euer had more skill in the end, than in the way to it; and whether ſhee hauehave diſcourſed of the good eſtate of the minde, which wee call TRANQVILLITIE, or the beſt, which is happineſſe, hath more happily gheſſed at the generall definition of them, than of the meanes to compaſſe them. Shee teacheth vsus therefore without controlement, that the Tranquillity of the minde is, as of the Sea and weather, when no wind ſtirreth, when the waues doe not tumultuouſly riſe and fall vponupon each other, but when the face both of the Heauen and waters is ſtill, faire, and equable. That it is ſuch an euen diſpoſition of the heart, wherein the ſcoales of the minde neither riſe vp towards the beame, through their owne lightneſſe, or the ouerweening opinion of proſperity, nor are too much depreſſed with any loade of ſorrow; but hanging equall and vnmoued betwixt both, giuegive a man liberty in all occurrences to enioy himſelfe. Not that the moſt temperate minde can be ſo the maſter of his paſſions, as not ſometimes to ouer-ioy his griefe, or ouer-grieue his ioy, according to the contrary occaſions of both: for not the eueneſt weights, but at their firſt putting into the ballance, ſomewhat ſway both parts thereof, not without ſome ſhew of inequality, which yet after ſome little motion, ſettle themſelues in a meet poyſe. It is enough that after ſome ſudden agitation, it can returne to it ſelfe, and reſt it ſelfe at laſt in a reſolued peace. And this due compoſedneſſe of minde we require vntounto our Tranquillitie, not for ſome ſhort fits of good mood, which ſoone after end in diſcontentment, but with the condition of perpetuity. For there is no heart makes ſo rough weather, as not ſometimes to admit of a calme, and whether for that he knoweth no preſent cauſe of his trouble, or for that he knoweth, that cauſe of trouble is counteruailed with as great an occaſion of priuate ioy, or for that the multitude of euills hath bred careleſneſſe, the man that is moſt diſordred, findes ſome reſpits of quietneſſe. The balances that are moſt ill matched in their vnſteddy motions, come to an equality, but ſtay not at it. The franticke man cannot auoid the imputation of madneſſe, though he be ſober for many Moones, if he rage in one. So then the calme minde muſt be ſetled in an habituall reſt, not then firme when there is nothing to ſhake it, but then leaſt ſhaken when it is moſt aſſayled.