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Title page of God's anger, London, 1652God's angerThomas Adams, 1652

MAN'S COMFORT.

pp. 39–8881 passagespart 1 of 3

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

:72p. 39

MAN'S COMFORT.

:73p. 39

PSALM 94. 19. In the multitude of my thoughts within me, thy comforts delight my soul.

:74p. 39–40

Heaven is a place of infinite glory and joy; yet is there little joy or glory in the way thither. The passage rather lies through much tribulation: ¹so trouble some a gallery leads to so happy a bedchamber. There is not a soul in the cluster of mankind exempted from sorrow; much less shall those grapes escape pressing, which God hath reserved for his own cup. All that will live godly in Christ, shall suffer persecution. Not all that ²live, but all that live godly: nor all that live godly in respect of outward form, but th it live godly in Christ. Paul, his Attorney, pleads their afflictions with an Oportet: and lest some should look for a dispensation, he backs it with an Omnis. ⟨p. 40⟩The Saints that have overcome the hill, be singing above: we that are climbing up, must be groaning all the way. The Anthems in-the up per Quire, the Church Triumphant, are all Hymns of joy: the militant part must be content with sad tunes in this valley of tears. Not that the blessedness of Immortality is no more perfect, but that it needs a foil of perplexity to set it off. Not that the joy of heaven is no more sweet, but that it needs the sourness of the world to give it a taste. Not that the peace and plenty of Canaan, required the wants and molestations of this wilderness to commend it. But so it pleaseth the Almighty King, who of his own free grace doth give the preferment, to interpose the conditions: that the sorrow and ingloriousness of this world, should be the thoroughfare to the glories and joys of his Kingdom. For if it pleased him to consecrate the Prince and Captain of our salvation through sufferings; what privilege can the common soldiers and subjects expect? Deus Filium habuit unum sine peccato, nullum sine flagella. We that hold our inheritance in Capite, have no other title to it then Christ had before us; by suffering.

Title page of God's anger, London, 1652God's angerThomas Adams, 1652

MAN'S COMFORT.

pp. 39–8881 passagespart 1 of 3

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

:72p. 39

MAN'S COMFORT.

:73p. 39

PSALM 94. 19. In the multitude of my thoughts within me, thy comforts delight my soul.

:74p. 39–40

:75p. 40–41

When we consider David and his troubles, we say. Ecce dolours viri, behold the sorrows of a man. But when we consider the Son of David, and his passion; we say, Ecce vir dolorum, Behold the man of sorrows. Indeed, if the one balance were full of sorrows, and the other quite empty of comforts, there were an unequal poise. ⟨p. 41⟩They that do not find some joy in their sorrows, some comfort in their dejections, in this world, are in a fearful danger of missing both in the next. But as it is said in case of bodily sickness; If the patient and the disease join, then in vain is the Physician: if the disease and the Physician conspire, then woe be to the patient: but if the patient and the Physician accord, then vanisheth the disease. So we may observe in spiritual distempers: if the soul and sorrow desperately combine, then the Spirit departs, the Physician is grieved: if God and sorrow join▪ in anger, in anguish; the former justly, the other sharply, then woe to the soul, for that cannot be comforted: but if the soul by faith, and God by grace, unite themselves, then away flies sorrow, for that is expelled. Here Davids soul joins it self with the spirit of consolation; and sorrow loseth the day, the end is comfort. In the multitude of my thoughts within me, thy comforts delight my soul.

When we consider David and his troubles, we say. Ecce dolores viri, behold the sorrowes of a man. But when we consider the Sonne of David, and his passion; we say, Ecce vir dolorum, Behold the man of sorrowes. Indeed, if the one ballance were full of sorrows, and the other quite empty of comforts, there were an unequall poise. ⟨p. 41⟩They that do not finde some joy in their sorrows, some comfort in their dejections, in this world, are in a fearfull danger of missing both in the next. But as it is said in case of bodily sicknesse; If the patient and the disease joyne, then in vaine is the Physician: if the disease and the Physician conspire, then wo be to the patient: but if the patient and the Physician accord, then vanisheth the disease. So we may observe in spirituall distempers: if the soul and sorrow desperately combine, then the Spirit departs, the Physician is grieved: if God and sorrow joyne▪ in anger, in anguish; the former justly, the other sharply, then wo to the soul, for that cannot be comforted: but if the soul by faith, and God by grace, unite themselves, then away flies sorrow, for that is expelled. Here Davids soul joynes it self with the spirit of consolation; and sorrow loseth the day, the end is comfort. In the multitude of my thoughts within mee, thy comforts delight my soul.

:81p. 44–45¶1

1. The Rebels are thoughts. Man is an abridgement of the world, and is not exceeded by it, but in quantity, his pieces be not pauciora, sed minora. If all the veins of our bodies were extended to rivers, our sinews to mines, our muscles to mountains, our bones to quarries of stone, our eyes to the bigness of the Sun and Moon, and all other parts to the proportion of such things as correspond to them in the world; man might stride over the sea, as the Hebrews feigned of Adam; the air would be too little for him to move in, and the whole firmament but enough for this Star; yea indeed, this little world would be the great one, and that great world appear but the little one. There is nothing in the world for which we may not find some answerable part in man: but there is something in man for which we can find no answerable part in the world: I need not say Part; for the whole world is ⟨p. 45⟩not able to give any representation. Man hath a soul, made after the Image of God: of this the world can yield no resemblance. The world produceth innumerable creatures; man yet in more abundance. Our creatures are our thoughts, creatures that are borne Giants; that can reach from east to west, from earth to heaven. These can survey the whole earth, bestride the ocean, comprehend the vast air, and span the very firmament.

1. The Rebells are thoughts. Man is an abridgment of the world, and is not exceeded by it, but in quantity, his pieces be not pauciora, sed minora. If all the veins of our bodies were extended to rivers, our sinews to mines, our muscles to mountaines, our bones to quarries of stone, our eyes to the bignesse of the Sunne and Moon, and all other parts to the proportion of such things as correspond to them in the world; man might stride over the sea, as the Hebrews fained of Adam; the aire would bee too little for him to move in, and the whole firmament but enough for this Starre; yea indeed, this little world would be the great one, and that great world appear but the little one. There is nothing in the world for which we may not find some answerable part in man: but there is something in man for which we can find no answerable part in the world: I need not say Part; for the whole world is ⟨p. 45⟩not able to give any representation. Man hath a soul, made after the Image of God: of this the world can yeild no resemblance. The world produceth innumerable creatures; man yet in more abundance. Our creatures are our thoughts, creatures that are borne Gyants; that can reach from east to west, from earth to heaven. These can survey the whole earth, bestride the ocean, comprehend the vast air, and span the very firmament.

:82p. 45–46

How capable, how active is the soul of man! It is even comprehensive of universality, and hath virtutem ad infinita: nature hath set no limits to the thoughts of the soul. It can pass by her nimble wings from earth to heaven in a moment it can be all things, comprehend all things, know that which is, and conceive of that which never was, never shall be. The heart is but a little house, and hath but three chambers, yet there is room enough for a world of guests. God, the Creator of all, made this soul in a Cottage of clay, and this soul is a kind of Creator too: for though it dwell in a close prison, it can produce creatures, Thoughts: and any one of these creatures can move with the Heavens, move faster then the Heavens; over take the Sun, and overgo the Sun; contemplate that which the Sun never saw, even the dreadful abyss of hell, and a glimpse of the glory of Heaven. So various and innumerable are the thoughts of man, that he had need of an astrolabe, to mark in what height and elevation they are; and so either to advance ⟨p. 46⟩them, or stoop them, as they deserve.

How capable, how active is the soul of man! It is even comprehensive of universality, and hath virtutem ad infinita: nature hath set no limits to the thoughts of the soul. It can passe by her nimble wings from earth to heaven in a moment it can be all things, comprehend all things, know that which is, and conceive of that which never was, never shall be. The heart is but a little house, and hath but three chambers, yet there is room enough for a world of guests. God, the Creator of all, made this soul in a Cottage of clay, and this soul is a kind of Creator too: for though it dwell in a close prison, it can produce creatures, Thoughts: and any one of these creatures can move with the Heavens, move faster then the Heavens; over take the Sun, and overgoe the Sun; contemplate that which the Sun never saw, even the dreadfull abysse of hell, and a glimpse of the glory of Heaven. So various and innumerable are the thoughts of man, that hee had need of an astrolobe, to marke in what height and elevation they are; and so either to advance ⟨p. 46⟩them, or stoope them, as they deserve.

:83p. 46

There be three sorts of actions proceeding from the soul: some internal and immaterial, as the pure acts of our wits and wills; some external and material, as the mere acts of our sense others mixed, between both, and bordering upon both the former; which Saint Augustine says, the Greeks call [Greek or Hebrew], the Latins Perturbations. As the heart inspireth one and the same strength and life into all the parts of the body, for the better discharge of their diverse functions; though all the parts do not receive it in the same degree. The stomach by the virtue it receiveth, is made able to digest: the liver, to concoct the nutriment into blood: the spleen like a sponge, by sucking up the melancholy spirits, to purge the vital parts. So the soul breeds all these creatures, gives life to all these thoughts; yet according to their several acts and offices, they have several names. If they be sensitive, we call them passions: if sensual, lusts: if fantastical, Imaginations: if reasonable, arguments: if reflective, conscience: as they are evil, the suggestions of Satan: as good, the motions of the holy Ghost. As the world produceth vipers, and serpents, and venomous creatures, worms and caterpillars, that would devour their parent: so the soul breeds noxious and mutinous thoughts, that are like an earthquake in her bowels; and whiles they maintain civil broils and factions, one against another, she feels the smart of all.

There be three sorts of actions proceeding from the soul: some internal and imma•eriall, as the pure acts of our wits and wills; some external and materiall, as the meer acts of our sense others mixt, between both, and bordering upon both the former; which Saint Augustine sayes, the Greeks call 〈non-Latin alphabet〉, the Latines Perturbationes. As the heart inspireth one and the same strength and life into all the parts of the body, for the better discharge of their diverse functions; though all the parts do not receive it in the same degree. The stomack by the vertue it receiveth, is made able to digest: the liver, to concoct the nutriment into blood: the spleen like a spunge, by sucking up the melancholy spirits, to purge the vital parts. So the soul breeds all these creatures, gives life to all these thoughts; yet according to their severall acts and offices, they have several names. If they be sensitive, we call them passions: if sensuall, lusts: if fantasticall, Imaginations: if reasonable, arguments: if reflective, conscience: as they are evill, the suggestions of Satan: as good, the motions of the holy Ghost. As the world produceth vipers, and serpents, and venemous creatures, wormes and caterpillars, that would devour their parent: so the soul breeds noxious and mutinous thoughts, that are like an earthquake in her bowels; and whiles they maintain civil broiles and factions, one against another, she feels the smart of all.

:84p. 47

Some thoughts be the darts of Satan; and these Non nocent, sinon placent: we cannot keep thieves from looking in at our widows, we need not give them entertainment with open doors. As the Hermite said, he could not hinder the birds from flying over his head; but he could keep them from building their nests in his hair. Wash thy heart from iniquity, that thou mayest be saved: how long shall thy vain thoughts lodge within ¹thee? They may be passengers, they must not be sojourners: God hath made a Statute against such inmates: it is an unblest hospitality that gives them lodging: he is no friend to the King that harbours these Seminaries. Other thoughts are the motions of Gods spirit; and these must not only be guests, but familiar friends: salutation is not here enough, but glad entertainment, welcome, and indulgence. Let no man like himself the better for some good thoughts: the praise and benefit of these motions is not in the receipt, but in the retention. Easy occasions will fright away good thoughts from a carnal heart: like children, which if a bird do but fly in their way, cast their eye from their book. But Davids thoughts here were anxious, commotive thoughts; otherwise they stood not in such need of comforts. It is likely that they were either Timoris, fearful thoughts; or Doloris, sorrowful thoughts: Thoughts of fear for what might be, or thoughts of sorrow for what already was.

Some thoughts be the darts of Satan; and these Non nocent, sinon placent: we cannot keep theeves from looking in at our widowes, we need not give them entertainment with open doors. As the Hermite said, he could not hinder the birds from flying over his head; but he could keep them from building their nests in his haire. Wash thy heart from iniquity, that thou maist bee saved: how long shall thy vain thoughts lodge within ¹thee? They may be passengers, they must not be sojourners: God hath made a Statute against such inmates: it is an unblest hospitality that gives them lodging: he is no friend to the King that harbours these Seminaries. Other thoughts are the motions of Gods spirit; and these must not only be guests, but familiar friends: salutation is not here enough, but glad entertainment, welcome, and indulgence. Let no man like himself the better for some good thoughts: the praise and benefit of these motions is not in the receit, but in the retention. Easie occasions will fright away good thoughts from a carnall heart: like children, which if a bird do but flie in their way, cast their eye from their book. But Davids thoughts here were anxious, commotive thoughts; otherwise they stood not in such need of comforts. It is likely that they were either Timoris, fearfull thoughts; or Doloris, sorrowfull thoughts: Thoughts of fear for what might bee, or thoughts of sorrow for what already was.

1Jer. 4. 14.

:86p. 48–49

The thoughts of sorrow are yet more distractive; and such were this royal Prophets: as our vulgar reads; In the multitude of the sorrows that I had in my heart. What was the cause of those griefs: The slipping of his foot, his errors, his deviations, his sins. Other sorrows may disquiet the soul: none but these have the promise to be comforted. As in martyrdom, it is not the sword or torture; not what we suffer, but why, that makes us martyrs. So in our sorrows, it is not how deep they penetrate, or how sharply they cruciate, but wherefore, that approves their goodness. If our sins be the why of our sorrows, we are blessed. Blessed are they that thus mourn, for they shall be comforted. Vain ¹are the sighs and groans that proceed only ⟨p. 49⟩from the thought of worldly losses. A medicine that cureth the eyes, we say, was made for the eyes, and for nothing else. We lose our wealth, and sorrow for it; will sorrow recover it?² we are despised or abused, and grieve for it I: will grief right us? We bury our friends, and mourn for them; will mourning restore them to us? we are crossed by our unruly children, and weep for it: will weeping rectify them? We are anguished in our bodies with pains and sickness, and are sorry for it: will sorrow heal us, nay will it not rather hurt us? All our thoughts, and cares, and griefs, and tears can do us no good, no relief in these calamities: sorrow was not made for these things. But we sin, and offend the Lord; and we are sorrowful for it; here is the disease for which sorrow is the proper remedy: penitent sorrow shall take away sin. Quamvis peccavit David, quod silent reges: tamen poenitentiam egit, ³flevit, jejunavit, quod non solent reges: saith Saint Ambrose, who wrote him an apology. While the ground of our lesson is our sin, the choicest descant on it must be our sorrow. Our thoughts and griefs may be many; but if they be not spent upon our sins, we shall not be comforted.

The thoughts of sorrow are yet more distractive; and such were this royall Prophets: as our vulgar reads; In the multitude of the sorrowes that I had in my heart. What was the cause of those griefs: The slipping of his foot, his errors, his deviations, his sinnes. Other sorrowes may disquiet the soul: none but these have the promise to be comforted. As in martyrdome, it is not the sword or torture; not what we suffer, but why, that makes us martyrs. So in our sorrowes, it is not how deep they penetrate, or how sharply they cruciate, but wherefore, that approves their goodnesse. If our sins be the why of our sorrowes, we are blessed. Blessed are they that thus mourne, for they shall be comforted. Vaine ¹are the sighes and groanes that proceed onely ⟨p. 49⟩from the thought of worldly losses. A medicine that cureth the eyes, we say, was made for the eyes, and for nothing else. We lose our wealth, and sorrow for it; will sorrow recover it?² wee are despised or abused, and grieve for it I: will grief right us? We bury our friends, and mourn for them; will mourning restore them to us? we are crossed by our unruly children, and weep for it: will weeping rectifie them? We are anguished in our bodies with paines and sickness, and are sorry for it: will sorrow heal us, nay wil it not rather hurt us? All our thoughts, and cares, and griefes, and tears can do us no good, no relief in these calamities: sorrow was not made for these things. But we sin, and offend the Lord; and we are sorrowfull for it; here is the disease for which sorrow is the proper remedy: penitent sorrow shall take away sin. Quamvis peccavit David, quod silent reges: tamen poenitentiam egit, ³flevit, jejunavit, quod non solent reges: saith Saint Ambrose, who wrote him an apologie. While the ground of our lesson is our sinne, the choisest descant on it must bee our sorrow. Our thoughts and griefes may bee many; but if they bee not spent upon our sinnes, wee shall not bee comforted.

1Mat. 5. 4.
2Chrys.
3Chrys. Hom. 2. Ad pop. Antioch

:87p. 49–50¶2

2. The number of them is a multitude: we may say of sorrows, as it is said of shrewd turns; they seldom come single. Like a volley of folding waves, one tumbling upon the neck of another; all threatening to overwhelm us: Undae ⟨p. 50⟩super advenit unda. It is too scant a name which Leah gave her son, calling him Gad, a troop cometh: ¹and but enough, what the demoniac answered Christ: My name is Legion, for we are many. If they were a multitude, and not sorrows; ²the more the merrier: if they were sorrows, and not a multitude, then the fewer the better cheer. But to be disquieting thoughts, and a multitude, makes up a terrible agony. Many are the troubles of the righteous: great or many, ³a great many, a great deal too many; but for the comfort of the deliverance. When Jobs afflictions began, they came in troops and hurries. so thick that he could scarce take breath: one messenger pressing in with his-woeful relation, before the other could have ended his sad tale: While he was yet speaking. How did that fugitive Prophet amplify and aggravate his dangers? ⁴Thou hadst cast me into the deep, in the midst of the seas, and the floods compassed me about: all thy waves and billows passed over me. ⁵It was no shallow river, but the sea: not near the shore, but in the midst of the sea: nor was he floating on the waves, but plunged into the deep or bottom; the floods compassing, the billows overwhelming, to keep him down. I need not travel for exemplifications.

2. The number of them is a multitude: wee may say of sorrows, as it is said of shrewd turnes; they seldome come single. Like a volley of folding waves, one tumbling upon the neck of another; all threatning to overwhelme us: Undae ⟨p. 50⟩super advenit unda. It is too scant a name which Leah gave her son, calling him Gad, a troope cometh: ¹and but enough, what the demoniacke answered Christ: My name is Legion, for we are many. If they were a multitude, and not sorrowes; ²the more the merryer: if they were sorrows, and not a multitude, then the fewer the better cheare. But to bee disquieting thoughts, and a multitude, makes up a terrible agony. Many are the troubles of the righteous: great or many, ³a great many, a great deal too many; but for the comfort of the deliverance. When Jobs afflictions began, they came in troops and hurries. so thick that hee could scarce take breath: one messenger pressing in with his-wofull relation, before the other could have ended his sad tale: While he was yet speaking. How did that fugitive Prophet amplifie and aggravate his dangers? ⁴Thou hadst cast mee into the deepe, in the midst of the seas, and the flouds compassed me about: all thy waves and billowes passed over mee. ⁵It was no shallow river, but the sea: not neare the shore, but in the midst of the sea: nor was he floting on the waves, but plunged into the deep or bottom; the flouds compassing, the billows overwhelming, to keep him down. I need not travel for exemplifications.

:89p. 51–52

Not seldom fares it thus with us; Thought calls to thought, jealousy to fear, fear to sorrow, sorrow to despair; and these furies leap upon the heart as a stage, beginning to act their tragical parts. Man hath more wheels moving in him then a clock: only the difference is, that the wheels of a clock move all one way; whereas his faculties, like the epicycles, have a rapt motion: his sensitive appetite gives him one motion, his fantasy another, his reason a third, and his imperious, impetuous will crosseth them all, driving the chariot of his affections with the fury of Jehu: he desires, and thinks, and chooseth, argues, consents, and dislikes, and makes more business then time it self. There ⟨p. 52⟩are not so many hours in a year, as there may be thoughts in an hour. The Philosopher that ¹had shamed himself by weakly disputing with Adrian the Emperor, thus excused himself to his friend; Would you have me contend with him, that commands thirty Legions? Alas, what can quiet that soul, which is distracted with such legions and multitudes of thoughts, and throngs of sorrows?

Not seldome fares it thus with us; Thought calls to thought, jealousie to fear, fear to sorrow, sorrow to despaire; and these furies leap upon the heart as a stage, beginning to act their tragicall parts. Man hath more wheels moving in him then a clock: onely the difference is, that the wheeles of a clocke move all one way; whereas his faculties, like the epicycles, have a rapt motion: his sensitive appetite gives him one motion, his fantasie another, his reason a third, and his imperious, impetuons will crosseth them all, driving the chariot of his affections with the fury of Jehu: he desires, and thinks, and chuseth, argues, consents, and dislikes, and makes more businesse then time it self. There ⟨p. 52⟩are not so many houres in a year, as there may be thoughts in an hour. The Philosopher that ¹had shamed himselfe by weakly disputing with Adrian the Emperour, thus excused himself to his friend; Would you have me contend with him, that commands thirty Legions? Alas, what can quiet that soul, which is distracted with such legions and multitudes of thoughts, and throngs of sorrowes?

1Plura machinatur cor meum uno momento, quam in omnes homines perficere possunt uno anno Hugo l. 3 de Anima.

:90p. 52–53¶3

3. The Captain of this troublesome rout is himself; My thoughts. From what suggestion soever our thoughts come, we call them our own: Whosoever begot the babe, the mother calls it her own child. Indeed, the praise and propriety of good motions we ascribe only to God, without whom we cannot so much as think a good thought: as the channel may gather filth of it self, but it cannot have a drop of pure water but from the fountain. Bad suggestions, though they proceed from Satan, we call them our own, because they are bred in the womb of our natural corruption: stubble is blown by the wind into the fire, and being inflamed, it becomes fire. The Devil tempted David to sin; yet he calls it his sin; not Satan's, but his own; I will be sorry for my sin. However Epictetus could say, when evil happens to a man, one of the vulgar would blame others, a young Philosopher would blame himself; but one that had dived into the depth of nature, would blame neither the one, nor the other: Yet a Christian hath learned to blame himself; as knowing ⟨p. 53⟩that all his sorrows proceed from his sins.

3. The Captaine of this troublesome rout is himselfe; My thoughts. From what suggestion soever our thoughts come, wee call them our own: Whosoever begot the babe, the mother calls it her own child. Indeed, the praise and propriety of good motions we ascribe onely to God, without whom wee cannot so much as think a good thought: as the channell may gather filth of it selfe, but it cannot have a drop of pure water but from the fountain. Bad suggestions, though they proceed from Satan, we call them our own, because they are bred in the womb of our natural corruption: stubble is blown by the winde into the fire, and being inflamed, it becomes fire. The Divel tempted David to sin; yet he calls it his sin; not Satans, but his own; I will be sorry for my sinne. However Epictetus could say, when evil happens to a man, one of the vulgar would blame others, a young Philosopher would blame himself; but one that had dived into the depth of nature, would blame neither the one, nor the other: Yet a Christian hath learned to blame himselfe; as knowing ⟨p. 53⟩that all his sorrowes proceed from his sins.

:91p. 53–54

My thoughts: thus easy is it with God to make a man become his own punisher. Under whose regiment are all these troubles? Under my self, My thoughts. As God threatens Tyre, that ancient and glorious City; that her own feet shall carry her a far off to sojourn: Our own ¹feet shall carry us, our own creatures torment us: like diamonds, we are cut with our own dust. When David had numbered the people, his own heart smote him: God finds the rod within us, wherewith to scourge us. As some vapour engendered in the caverns of the earth, struggles for vent; and being barred of free passage, causeth an earthquake in the foundations that bred it. Or as some fiery exhalation wrapped up in the bowels of a thick cloud, breaks through that watery resistance, and delivers it self to the world with a dreadful noise. So the griefs and perturbations begotten by our own lusts, become terrors within us, and rend our very hearts, till they get vent by confession and repentance: thus do we muster up forces against our own peace. We pray, Lord deliver us from our enemies; and in that number we do wrap up our unthought of selves: for we are our own enemies. Turn thine hand upon mine enemies: for thou canst do it with the turning of an hand: Deliver me from the evil man: who is that? saith S. ²Augustine: he is not far to seek: libera me ab homine malo, that is, à meipso: deliver me from the evil man, that is, from my self: I am the aptest to beget ⟨p. 54⟩destruction upon mine own soul: no enemy could hurt us, if we were our own friends.

My thoughts: thus easie is it with God to make a man become his own punisher. Under whose regiment are all these troubles? Under my selfe, My thoughts. As God threatens Tyre, that ancient and glorious City; that her owne feet shall carry her a farre off to sojourne: Our own ¹feet shall carry us, our own creatures torment us: like diamonds, we are cut with our own dust. When David had numbred the people, his own heart smote him: God finds the rod within us, wherewith to scourge us. As some vapor engendred in the cavernes of the earth, struggles for vent; and being barred of free passage, causeth an earthquake in the foundations that bred it. Or as some fiery exhalation wrapp'd up in the bowels of a thick cloud, breakes through that watry resistance, and del••ers it self to the world with a dreadful noise. So the griefs and perturbations begotten by our own lusts, become terrours within us, and rend our very hearts, till they get vent by confession and repentance: thus do we muster up forces against our own peace. We pray, Lord deliver us from our enemies; and in that number we do wrap up our unthought of selves: for we are our own enemies. Turn thine hand upon mine enemies: for thou canst do it with the turning of an hand: Deliver me from the evil man: who is that? saith S. ²Augustine: he is not far to seek: libera me ab homine malo, that is, à meipso: deliver me from the evill man, that is, from my self: I am the aptestto beget ⟨p. 54⟩destruction upon mine owne soul: no enemy could hurt us, if we were our own friends.

1Isa. 23. 7.
2Psal. 81. 14.

:92p. 54–55

But we must not extend it so far upon this holy King: they were thoughts indeed, and thoughts of sorrow, but of godly sorrow: and he calls them his own, to show his near acquaintance with them, My sorrows. He was not a stranger to his own soul, his heart was not dead flesh. Satan had given him a fall, and he felt not that: sin had given him diverse falls, and he felt not them, neither: at last God undertakes him, wrestles with him, and he gives him a fall too: he felt that, yea and that made him feel all the rest. Now is he sensible of every pang and stitch: the least thorn makes him smart, and he cries out of the multitude of his sorrows. There be some that can drown their griefs in wine and music, as they did in Hinnom, the cry of the Infants with the noise of the Instruments: as if they would forget that they are the owners of their own thoughts, because they trouble them. Many deal with their souls, as some old women do with looking glasses: they turn the wrong side toward them, that they might not see the furrows of their own faces. They are loath to think of a reckoning, least they should despair of making even the arrearages. Men have the courage to dare to sin, but they dare not look on their souls as they are polluted with sin. I have heard of a melancholy man, that would not believe he had a ⟨p. 55⟩head, till his Physician made him a hat of lead, and put it on: which with the weight enforced him to cry, O his head. So men lost in sensual pleasures, scarce remember that they have a soul within them, until miseries, like talents of lead, or quarries of stone, with their heavy pressure squeeze out a confession.

But we must not extend it so farre upon this holy King: they were thoughts indeed, and thoughts of sorrow, but of godly sorrow: and he calls them his own, to shew his neere acquaintance with them, My sorrowes. He was not a stranger to his own soul, his heart was not dead flesh. Satan had given him a fall, and he felt not that: sin had given him diverse falls, and he felt not them, neither: at last God undertakes him, wrastles with him, and he gives him a fall too: he felt that, yea and that made him feel all the rest. Now is he sensible of every pang and stitch: the least thorne makes him smart, and he cryes out of the multitude of his sorrowes. There be some that can drowne their griefes in wine and musick, as they did in Hinnom, the cry of the Infants with the noise of the Instruments: as if they would forget that they are the owners of their own thoughts, because they trouble them. Many deale with their soules, as some old women do with looking glasses: they turne the wrong side toward them, that they might not see the furrowes of their own faces. They are loath to think of a reckoning, least they should despaire of making even the arrerages. Men have the courage to dare to sin, but they dare not look on their soules as they are polluted with sin. I have heard of a melancholy man, that would not beleeve he had a ⟨p. 55⟩head, till his Physician made him a hat of lead, and put it on: which with the weight inforced him to cry, O his head. So men lost in sensuall pleasures, scarce remember that they have a soul within them, untill miseries, like talents of lead, or quarries of stone, with their heavy pressure squeese out a confession.

:93p. 55–56

Nothings be so near as a man and his soul: Tot a domus duo sunt; the whole household is but two: yea, why should they be called two? we may say in a right sense, Mens cujusque is est quisque: every mans soul is himself. If there be any division, sin made it: a just punishment, at qui nollet cum Deo uniri, non pos•it in semetipso non dividi. All these quarrels and brawls may thank sin: that is the makebate betwixt God and us, betwixt us and our selves. But that man and his soul be grievously fallen out, that will not speak one to another: when he shall pass a whole day, and not ask his soul how she does? this were too much betwixt man and wife: when he shall he down in his bed, as the beast doth in his litter, without bidding his soul good-night: when he shall have fowled and besmeared his soul with the nasty aspersions of lusts, and not sweep out the dust before he shut the door, not wash his soul with tears, before his eye-lids be closed down with slumber: yea, when he shall have wounded his soul with blasphemies and uncharitable injuries, and then throw it down in a deluge of drink, as ⟨p. 56⟩it were weltering in the own gore, without calling for repentance, the Chirurgeon to dress it. What madness and self-hatred is this? When the soul may not have leave to think over her own thoughts; to reflect upon her self, to search her own bruises, to survey the multitude of her sorrows, and feel in what need she stands of comforts? That, Plerisque notus, ignotus moriatur sibi? But the children of God have learned to commune with their own hearts, to examine every thought, and to weigh every desire in the balance of the Sanctuary. Whether they find themselves pensive or joyful, they will search the cause: As Rebecca said, when she felt the children struggle in her womb, Why am I thus? Whether fear or hope, joy or pain have invaded ¹my thoughts, let me ask my soul the reason, Why am I thus? The Fathers were excellent good at this: they had their confessions and Soliloquies, familiar conferences with their own hearts; that when a man reads them, he would think they kept no other company but themselves. Conference with others may make us wise or learned, but conference with our selves is the way to make us holy.

Nothings be so neer as a man and his soul: Tot a domus duo sunt; the whole houshold is but two: yea, why should they be called two? we may say in a right sense, Mens cujusque is est quisque: every mans soul is himselfe. If there be any division, sin made it: a just punishment, at qui nollet cum Deo uniri, non pos•it in semetipso non dividi. All these quarrels and brawles may thanke sinne: that is the makebate betwixt God and us, betwixt us and our selves. But that man and his soul be grieuously fallen out, that will not speak one to another: when he shall passe a whole day, and not aske his soul how she does? this were too much betwixt man and wife: when he shall he down in his bed, as the beast doth in his litter, without bidding his soul good-night: when he shall have fowled and besmeared his soul with the nasty aspersions of lusts, and not sweep out the dust before he shut the door, not wash his soul with tears, before his eye-lids be closed down with slumber: yea, when he shall have wounded his soul with blasphemies and uncharitable injuries, and then throw it down in a deluge of drinke, as ⟨p. 56⟩it were weltring in the own gore, without calling for repentance, the Chirurgion to dresse it. What madnesse and selfe-hatred is this? When the soul may not have leave to think over her own thoughts; to reflect upon her self, to search her own bruises, to survey the multitude of her sorrowes, and feel in what need she stands of comforts? That, Plerisque notus, ignotus moriatur sibi? But the children of God have learned to commune with their own hearts, to examine every thought, and to weigh every desire in the balance of the Sanctuary. Whether they find themselves pensive or joyfull, they wil search the cause: As Rebecca said, when she felt the children struggle in her wombe, Why am I thus? Whether fear or hope, joy or pain have invaded ¹my thoughts, let me aske my soul the reason, Why am I thus? The Fathers were excellent good at this: they had their confessions and Soliloquies, familiar conferences with their own hearts; that when a man reads them, hee would think they kept no other company but themselves. Conference with others may make us wise or learned, but conference with our selves is the way to make us holy.

1Gen. 25. 22.

:99p. 58–59

According to our Saviours prediction; A mans foes shall be they of his own household. Intra me ¹est, quod contra me est: that is within me, which is against me. We say, he wants an enemy that fights with himself: and because he fights with himself, he wants no enemy: Sibi pessimus hostis. With external assaults we may grapple, threatened mischiefs we may prevent; from persecutors too potent for us, we may hide us: but who shall keep us from our selves? Nescis temeraria, nescis quem fugias, ideoque fugis: Whithersoever we remove, we carry our sorrows with us. Outward afflictions are a war, turbulent affections a worse war: both against us, but this later is within us. He needs ⟨p. 59⟩no other misery, that is troubled within himself. Ask not the anger of heaven, nor the trouble of earth, nor the dangers of the sea, nor the malice of hell, against him whom the anguish of his own thoughts have beaten down. He will say to all other miserable complainers, you are happy. Outward things may go cross with us, and yet the peace of the soul remain sound: but a wounded spirit who can bear? who can cure? As mans heart is the first that lives, and the last that die s: so it is the first that Satan assaults, and the last that he gives over. Yea, were there never a devil, the heart hath an ill spirit of its own to vex it. As some Boroughs of this Land plead a privilege, that they can hang and draw within themselves: Mans heart is such a corporation; it can execute it self within it self, without any foreign Judge or executioner. If we look no further then among the multitude of our thoughts; might we not make a shift to think our selves to hell? If we had neither hands, nor eyes, nor feet, would not our hearts find the way thither!

According to our Saviours prediction; A mans foes shall be they of his owne houshold. Intra me ¹est, quod contra me est: that is within mee, which is against me. We say, he wants an enemy that fights with himself: and because he fights with himselfe, he wants no enemy: Sibi pessimus hostis. With externall assaults we may grapple, threatned mischiefes we may prevent; from persecutours too potent for us, we may hide us: but who shall keep us from our selves? Nescis temeraria, nescis quem fugias, ideoque fugis: Whithersoever wee remove, we carry our sorrowes with us. Outward afflictions are a warre, turbulent affections a worse warre: both against us, but this later is within us. He needs ⟨p. 59⟩no other misery, that is troubled within himselfe. Aske not the anger of heaven, nor the trouble of earth, nor the dangers of the sea, nor the malice of hell, against him whom the anguish of his own thoughts have beaten down. He wil say to all other miserable complainers, you are happy. Outward things may go crosse with us, and yet the peace of the soul remaine sound: but a wounded spirit who can beare? who can cure? As mans heart is the first that lives, and the last that die s: so it is the first that Satan assaults, and the last that he gives over. Yea, were there never a divel, the heart hath an ill spirit of its own to vex it. As some Boroughs of this Land plead a priviledge, that they can hang and draw within themselves: Mans heart is such a corporation; it can execute it self within it self, without any forrain Judge or executioner. If wee look no further then among the multitude of our thoughts; might we not make a shift to think our selves to hell? If we had neither hands, nor eyes, nor feet, would not our hearts find the way thither!

1Matth. 10. 36. Aug.

:100p. 59–60

Within me. The proper seat and lodging of these troublesome inmates, the thoughts of sorrow, is the heart: whithersoever they wander, there they centre. Vagabonds taken roguing out of their own precincts, are sent with a passport to the Town where they were borne▪ there they must be kept. Extravagant thoughts may rove up and down, but back again they must to the heart: the house that hatched them, must harbour ⟨p. 60⟩them, must answer for them. As all faculties of sense have their several seats: seeing is confined to the the eyes, hearing to the ears, feeling to the flesh and sinews: so these perturbations are limited to the heart. The local seat of the sensitive apprehension is the brain; of the sensitive affection, the heart. In the former is softness and moisture, fit to receive intelligible forms: in the other are fiery spirits, fittest for passionate and affectionate thoughts. My spirit is overwhelmed, and my heart within me is desolate: In such a distress, let sense ¹inform reason, reason speak to will, will to conscience, conscience to faith, faith to Christ, and Christ to his Father; and they will both send the holy Ghost to comfort us. If there be a fire in the heart of a City, all the suburbs will come in to quench it. This fire may burn within, but it will break out. It is as easy to stifle thunder in the cloud, or fire in powder, as sorrow in the heart. It will have eruption, either by the voice in cries, or by the eyes in tears, or by the speaking silence of the look in a dejected heaviness. The seat of sorrow is the soul; but it will overflow the boundaries. Why art thou cast down, O my soul? None ask their eyes why they weep, or their voices ²why they lament, or their hands why they wring themselves: but Anima, quare tam tristis? O my soul, why art thou disquieted within me?

Within me. The proper seat and lodging of these troublesome inmates, the thoughts of sorrow, is the heart: whithersoever they wander, there they center. Vagabonds taken roguing out of their own precincts, are sent with a pasport to the Town where they were borne▪ there they must be kept. Extravagant thoughts may rove up and down, but back again they must to the heart: the house that hatched them, must harbour ⟨p. 60⟩them, must answer for them. As all faculties of sense have their severall seats: seeing is confined to the the eyes, hearing to the ears, feeling to the flesh and sinews: so these perturbations are limited to the heart. The locall seat of the sensitive apprehension is the braine; of the sensitive affection, the heart. In the former is softnesse and moisture, fit to receive intelligible formes: in the other are fiery spirits, fittest for passionate and affectionate thoughts. My spirit is overwhelmed, and my heart within me is disolate: In such a distresse, let sense ¹informe reason, reason speak to will, will to conscience, conscience to faith, faith to Christ, and Christ to his Father; and they will both send the holy Ghost to comfort us. If there bee a fire in the heart of a City, all the suburbs will come in to quench it. This fire may burne within, but it will breake out. It is as easie to stifle thunder in the cloud, or fire in powder, as sorrow in the heart. It will have eruption, either by the voice in cryes, or by the eyes in tears, or by the speaking silence of the look in a dejected heavinesse. The seat of sorrow is the soule; but it will overflow the boundaries. Why art thou cast downe, O my soule? None aske their eyes why they weep, or their voices ²why they lament, or their hands why they wring themselves: but Anima, quare tam tristis? O my soul, why art thou disquieted within me?

1Psalm 143. 4.
2Psalm 43. 5.

:101p. 61

We see now the full advancement of the misery; The thoughts of sorrow, an Army of those thoughts, the combination of that army, the terror of that combination: how miserably must the Country suffer where these rebels march? who can tell the taking of that heart, which feels this combustion within it self? These be our enemies, where are our friends? The day is like to be fatally disastrous, if we have no defensive forces. Yes, the Lord shall fight for us, and ¹we will hold our peace: as Moses comforted Israel when the choice was hard; whether to trust the fury of the sea before them, or of the Egyptians behind them; Fear not, stand still, and see the salvation of the Lord; Thy comforts delight my soul. Now are the white ensigns of mercy displayed against these bloody streamers: never to a handful of men almost famished in a fort, did the tidings of fresh aid to raise the siege, arrive more welcome. Lord, if thou hadst been here, ²my brother had not dyed. Though this multitude of oppressors overlay my heart, yet Lord, if thou comest, my soul shall not perish. Let your patience sit out the success of the battle; and though I wish you not such conflicts; yet if they do come, may you never fail of such comforts. Thy comforts delight my soul.

We see now the full advancement of the misery; The thoughts of sorrow, an Army of those thoughts, the combination of that army, the terror of that combination: how miserably must the Country suffer where these rebels march? who can tell the taking of that heart, which feels this combustion within it selfe? These be our enemies, where are our friends? The day is like to be fatally disastrous, if we have no defensive forces. Yes, the Lord shall fight for us, and ¹we will hold our peace: as Moses comforted Israel when the choice was hard; whether to trust the fury of the sea before them, or of the Egyptians behind them; Fear not, stand still, and see the salvation of the Lord; Thy comforts delight my soul. Now are the white ensignes of mercy displayed against these bloody streamers: never to a handfull of men almost famished in a fort, did the tidings of fresh aid to raise the siege, arrive more welcome. Lord, if thou hadst been here, ²my brother had not dyed. Though this multitude of oppressours overlay my heart, yet Lord, if thou comest, my soul shall not perish. Let your patience sit out the successe of the battell; and though I wish you not such conflicts; yet if they do come, may you never fail of such comforts. Thy comforts delight my soul.

1Exo. 14. 4.
2John 11. 21.

:102p. 61–63¶1

1. Quanta, They are no less then comforts: not presumptions, nor promises, nor mere hopes, but solid and sensible comforts. God made comfort on purpose for sorrow: as mercy ⟨p. 62⟩would want a subject to exercise upon, but for misery. The blessed Angels are not said to be comforted (as we use the word) because they never knew what heaviness meant: they are conserved, they are confirmed, not (properly) comforted. There may be joy without any antecedent sorrow; as the Angelical spirits ever were, and ever shall be filled with unspeakable joy. But comfort is the proper physic for trouble; this happy nature was not ordained but for sorrow. There be some that ducunt in bonis dies suos, that have their ways strawed with roses and violets; who move only the paces of pleasure: these have no need of Comfort. What Physician ministers cordials to the strong and healthful constitution? It is the broad thoroughfare of the world, which the Devil is so studious to smooth, that he leaves not a pebble in the way to offend them: as if he were that tutelar Angel, who hath a charge to look to them, that they dash not their foot against a stone. If they sigh, he sings to them: if they sleep, he sits ¹by them; whispering to all troubles, (as the the Spouse to the daughters of Jerusalem) I charge you, O ye transgressions of his heart, waken ²him not till he please: Let there be no noise of fear, no alarm of repentance, no susurration of conscience to molest him: peace, peace, lie down in peace, with thy warm sins cleaving to thy bosom. The Prophet gives you their character; They lie upon beds of ivory, and eat the lambs out of the flock, and calves out of ⟨p. 63⟩³the stall; they chant to the sound of viols, and dance to Instruments, and drink wine in bowls; what should these men do with comforts? Joy, and nothing else but the voice of joy resounds in their habitations. It is poor afflicted Joseph, not they, that needs comfort.

1. Quanta, They are no lesse then comforts: not presumptions, nor promises, nor meer hopes, but solid and sensible comforts. God made comfort on purpose for sorrow: as mercy ⟨p. 62⟩would want a subject to exercise upon, but for misery. The blessed Angels are not said to bee comforted (as we use the word) because they never knew what heavinesse meant: they are conserved, they are confirmed, not (properly) comforted. There may be joy without any antecedent sorrow; as the Angelicall spirits ever were, and ever shall be filled with unspeakable joy. But comfort is the proper physick for trouble; this happy nature was not ordained but for sorrow. There be some that ducunt in bonis dies suos, that have their wayes strawed with roses and violets; who move onely the paces of pleasure: these have no need of Comfort. What Physician ministers cordialls to the strong and healthfull constitution? It is the broad throughfare of the world, which the Divell is so studious to smooth, that he leaves not a pebble in the way to offend them: as if he were that tutelar Angel, who hath a charge to look to them, that they dash not their foot against a stone. If they sigh, he sings to them: if they sleep, he sits ¹by them; whispering to all troubles, (as the the Spouse to the daughters of Jerusalem) I charge you, O ye transgressions of his heart, waken ²him not till he please: Let there be no noise of fear, no alarme of repentance, no susurration of conscience to molest him: peace, peace, lie down in peace, with thy warme sinnes cleaving to thy bosome. The Prophet gives you their character; They lie upon beds of ivory, and eat the lambs out of the flock, and calves out of ⟨p. 63⟩³the stall; they chant to the sound of viols, and daunce to Instruments, and drinke wine in bowls; what should these men do with comforts? Joy, and nothing else but the voice of joy resounds in their habitations. It is poor afflicted Joseph, not they, that needs comfort.

:103p. 63

Consolation then is made for sorrow; and not for every sorrow neither. Some is produced by no other cause but temporal losses, pains or injuries: so Esau may mourn long enough without recovery of his Fathers blessing. Worldly sorrow bringeth death, not delight to the soul. Many weep, as Rachel did in Ramah, for her children, ¹because they were not: but they neither are, nor ever will be comforted. There are tears that got sinful Esau nothing, and there be tears that got sinful Mary salvation. If the sorrow that swells our bosom with sighs, and is ready to burst our hearts, be spent upon our sins, it shall be sure of comforts. Are we full of grief within, and find no vent but by the groans and tears of repentance? God may let us bleed for a while, till we be throughly humbled: but then, like the woman, the pangs of whose travel be over, the son of joy shall be borne in our souls, even that son which the blessed Virgin bore from her womb; Filius dilectionis, Filius delectationis, Jesus Christ.

Consolation then is made for sorrow; and not for every sorrow neither. Some is produced by no other cause but temporall losses, paines or injuries: so Esau may mourn long enough without recovery of his Fathers blessing. Worldly sorrow bringeth death, not delight to the soul. Many weep, as Rachel did in Ramah, for her children, ¹because they were not: but they neither are, nor ever will be comforted. There are tears that got sinfull Esau nothing, and there be tears that got sinfull Mary salvation. If the sorrow that swells our bosome with sighes, and is ready to burst our hearts, be spent upon our sins, it shall be sure of comforts. Are we full of griefe within, and find no vent but by the groanes and tears of repentance? God may let us bleed for a while, till we be throughly humbled: but then, like the woman, the pangs of whose travell be over, the sonne of joy shall be borne in our souls, even that son which the blessed Virgin bore from her womb; Filius dilectionis, Filius delectationis, Jesus Christ.

1Matth. 2. 18.

:104p. 63–65¶2

2. Quota, there is a plurality of them; many Comforts. What should encounter with sorrow, but comfort? Comfort therefore it is for the nature. What should oppose a multitude, but a ⟨p. 64⟩multitude? Many comforts therefore they are for their number. Are we troubled with the wants and miseries of this life? we have a comfort for that: The Lord is my portion: He is my shepherd, I shall lack nothing. Do we sink under the burden of our transgressions? we have a comfort for that: Mary Magdalen heard it, to quiet all her storms; Thy sins are forgiven thee. Are we haunted with temptations, hurried with persecutions? we have a comfort for this; I will be with thee in trouble, saith the Lord. Let your Christian experience supply here my defects of remonstrance: I will sum up these comforts in a word: The Lord is gracious, and merciful, slow to anger, and of great kindness, and repenteth him of the evil. ¹We read of certain Fair havens near Candy: here be five fountains of comfort, like ²those fair havens; as welcome for harbour and rode of a sea-beaten conscience, as ever the bosom of mother was to the tender Infant. Drink at the first fountain, The Lord is gracious, free in his favours: if your thirst be not satisfied, go to the second; He is merciful, he hath bowels of commiseration: if not yet, press to the next; He is slow to anger, hard to conceive it, not willing to retain it: wish we more? He is of great kindness, in the number and measure of his blessings: There is yet another well of comfort behind; Repenting him of the evil: full often doth he turn aside his blows, and is easily entreated to have the rod pulled out of his ⟨p. 65⟩hands. David, to encounter with the Giant, took five smooth stones out of the brook: here is the ³brook, and these the five smooth stones: let them not lie in the channel unused, but put them in your vessels, bear them in your hearts: whensoever you are defied and assaulted by that monstrous Philistine, Satan; one of these comforts, like Davids stone, shall sink into his forehead, and confound him.

2. Quota, there is a plurality of them; many Comforts. What should encounter with sorrow, but comfort? Comfort therefore it is for the nature. What should oppose a multitude, but a ⟨p. 64⟩multitude? Many comforts therefore they are for their number. Are we troubled with the wants and miseries of this life? we have a comfort for that: The Lord is my portion: He is my shepherd, I shall lack nothing. Do we sinke under the burden of our transgressions? we have a comfort for that: Mary Magdalen heard it, to quiet all her stormes; Thy sinnes are forgiven thee. Are we haunted with temptations, hurried with persecutions? we have a comfort for this; I will be with thee in trouble, saith the Lord. Let your Christian experience supply here my defects of remonstance: I will summe up these comforts in a word: The Lord is gracious, and mercifull, slow to anger, and of great kindnesse, and repenteth him of the evill. ¹We read of certain Fair havens neere Candie: here be five fountains of comfort, like ²those faire havens; as welcome for harbour and rode of a sea-beaten conscience, as ever the bosome of mother was to the tender Infant. Drink at the first fountain, The Lord is gracious, free in his favours: if your thirst be not satisfied, go to the second; He is mercifull, he hath bowels of commiseration: if not yet, presse to the next; He is slow to anger, hard to conceive it, not willing to retaine it: wish we more? Hee is of great kindnesse, in the number and measure of his blessings: There is yet another well of comfort behind; Repenting him of the evill: full often doth he turne aside his blowes, and is easily intreated to have the rod pull'd out of his ⟨p. 65⟩hands. David, to encounter with the Gyant, took five smooth stones out of the brooke: here is the ³brooke, and these the five smooth stones: let them not lie in the channel unused, but put them in your vessels, bear them in your hearts: whensoever you are defied and assaulted by that monstrous Philistim, Satan; one of these comforts, like Davids stone, shall sink into his forehead, and confound him.

:105p. 65–66

How happily do these comforts meet with those sorrows! we are troubled with the sense of our sins, and of Gods Judgment upon them: how should his Justice acquit us? yet there is comfort; the Lord is gracious, and cannot deny himself. But we are unworthy of this grace, because we have turned it into wantonness: yet there is comfort: he is merciful, and showeth most pity where is most need. But we have multiplied offences, and continued in our sins to our grey hairs: yet there is comfort: He is slow to anger, evermore blessed for his long sufferance. But our iniquities be not of an ordinary quality, they are heinous and intolerable: yet there is comfort, for he is of great kindness; our wickedness cannot be so great as his kindness: of that there is no comprehension. But we are out of his favour, because he hath smitten us, our bodies with sore diseases, our souls with agonies, our families with privations: yet their is comfort, he will repent of the evil. In the hour of death, when the senses are past working, the understanding asleep, the body in a cold and benumbed sweat, these comforts ⟨p. 66⟩never leave us, Return unto thy rest, O my soul.¹

How happily do these comforts meet with those sorrowes! we are troubled with the sense of our sins, and of Gods Judgment upon them: how should his Justice acquit us? yet there is comfort; the Lord is gracious, and cannot deny himself. But we are unworthy of this grace, because wee have turned it into wantonnesse: yet there is comfort: he is mercifull, and sheweth most pity where is most need. But we have multiplied offences, and continued in our sins to our gray hairs: yet there is comfort: He is slow to anger, evermore blessed for his long sufferance. But our iniquities be not of an ordinary quality, they are hainous and intolerable: yet there is comfort, for he is of great kindnesse; our wickednesse cannot be so great as his kindnesse: of that there is no comprehension. But we are out of his favour, because he hath smitten us, our bodies with sore diseases, our souls with agonies, our families with privations: yet their is comfort, he will repent of the evil. In the hour of death, when the senses are past working, the understanding asleep, the body in a cold and benummed sweat, these comforts ⟨p. 66⟩never leave us, Return unto thy rest, O my soul.¹

1Psalm 1. 16. 7.

:106p. 66–67

Our comforts vie number with our sorrows, and win the game. The mercies of God passed over in a gross sum, breed no admiration; but cast up the particulars, and then Arithmetic is too dull an art to number them. As many dusts as a mans hand can hold, is but his handful of so many dusts: but tell them one by one, and they exceed all numeration. It was but a crown which King Solomon wore: but weigh the gold, tell the precious stones, value the richness of it; what was it then? Jerusalem was but a city: but go round about it, mark the towers, tell the bulwarks, observe the magnificent buildings: so consider the infinite variety of these comforts! Come, and I will tell you what God hath done for ¹my soul: I never felt that sorrow, for which he gave me not a sovereign comfort. Sennacherib invaded ²Israel with a mighty host; yet the undaunted courage of Hezekiah found more with him, then could be against him: and Sennacherib found it so too, to his cost, when he lost almost two hundred thousand of his army in one night. The Prophets servant rising early in the morning, sees the City besieged with a fearful host of foot, horse, chariots: his eyes could meet with nothing but woods of pikes, walls of harness, and lustre of metals, and he runs in with this affrighting news to his Master, Alas, what shall we do? Quiet Elisha sits in his ³chamber as secure, as if all these had been the ⟨p. 67⟩guard of Israel, sent for his safe protection; Fear not. This was an hard precept: as well might he have bidden him not to see what he saw, as not to fear seeing so dreadful a spectacle. But the task is easy, if the next words find belief; They that be with us, are more then they that be with them. If the eyes of our faith be as open as those of our sense, to see Angels as well as Syrians, to perceive comforts as well as sorrows, we cannot be appalled with the most unequal number of enemies. Many, O Lord, are thy wonderful works which thou hast done for us, they cannot be reckoned. O God, what is man, that then ⁴art so mindful of him? Yea, O man, what is God; that thou art so unmindful of him? All the works of God are excellent, and ought to be had in remembrance: alas, that we should ever forget any of these works, that are of mercy and comfort which he hath done for our souls: For he alone hath done them: that is the next point.

Our comforts vie number with our sorrowes, and win the game. The mercies of God pass'd over in a grosse summe, breed no admiration; but cast up the particulars, and then Arithmetick is too dull an art to number them. As many dusts as a mans hand can hold, is but his handfull of so many dusts: but tell them one by one, and they exceed all numeration. It was but a crowne which King Solomon wore: but weigh the gold, tell the precious stones, value the richnesse of it; what was it then? Jerusalem was but a city: but goe round about it, marke the towers, tell the bulwarks, observe the magnificent buildings: so consider the infinite variety of these comforts! Come, and I will tell you what God hath done for ¹my soul: I never felt that sorrow, for which hee gave me not a soveraign comfort. Sennacherib invaded ²Israel with a mighty host; yet the undaunted courage of Hezekiah found more with him, then could be against him: and Sennacherib found it so too, to his cost, when he lost almost two hundred thousand of his army in one night. The Prophets servant rising early in the morning, sees the City besieged with a fearfull host of foot, horse, chariots: his eyes could meet with nothing but woods of pikes, walls of harnesse, and lustre of metalls, and hee runs in with this affrighting newes to his Master, Alas, what shall wee doe? Quiet Elisha sits in his ³chamber as secure, as if all these had been the ⟨p. 67⟩guard of Israel, sent for his safe protection; Fear not. This was an hard precept: as well might he have bidden him not to see what he saw, as not to fear seeing so dreadfull a spectacle. But the taske is easie, if the next words find beleefe; They that be with us, are more then they that be with them. If the eyes of our faith be as open as those of our sense, to see Angels as well as Syrians, to perceive comforts as well as sorrowes, we cannot be appalled with the most unequall number of enemies. Many, O Lord, are thy wonderfull works which thou hast done for us, they cannot be reckoned. O God, what is man, that then ⁴art so mindfull of him? Yea, O man, what is God; that thou art so unmindfull of him? All the workes of God are excellent, and ought to bee had in remembrance: alas, that wee should ever forget any of these workes, that are of mercy and comfort which hee hath done for our souls: For he alone hath done them: that is the next point.

:107p. 67–68¶3

3. Cujus, whose they are; Thy comforts. Troubles may be of our own begetting: but true comforts come only from that infinite fountain, the God of consolation; for so he hath styled himself. The eagle at her highest flight will not lose the sight of her young ones: if she perceive any danger approaching, down she comes amain to their defence. Christ is indeed ascended up on high; yet he hath a favourable eye to his servants below: no Saul can breath out threatenings against them, without a Quid me perfequeris? ⟨p. 68⟩Nec timeas hostem fortem, qui Ducem habes fortiorem: Let God arise, and let his enemies be scattered: There is none that fighteth for us, but only thou O God. Cujusquam est rem publicam movere, ¹Dei solius quietare. Our own hearts can distract themselves, there is nothing to settle them, but what the God of peace puts in. Who can reconcile a man fallen out with himself? yea, fallen from himself? None but the God of comfort: who when the earth was void, without form, darkness on the face of the deep; day and night, land & water undistinguished, could reduce all this misshapen chaos of the world to form and order: when father, mother, brethren, kindred, friends, neighbours, and a mans own heart forsakes him, then God takes him up. The structure of Jericho was not more pleasant, then the waters were unwholesome, and thereby the soil corrupt: Elisha cures them with a cruse-full of salt: Our hearts are full of thoughts, but they be noxious: yet if God throw into those fountains a handful of saving grace, we shall be whole. Our sorrows too often would break our hearts, but (O God) for thy comforts: it is thou only that canst make these weak vessels hold such scalding liquors, and not burst.

3. Cujus, whose they are; Thy comforts. Troubles may be of our own begetting: but true comforts come onely from that infinite fountain, the God of consolation; for so he hath stiled himself. The eagle at her highest flight will not lose the sight of her young ones: if she perceive any danger approaching, down she comes amain to their defence. Christ is indeed ascended up on high; yet he hath a favourable eye to his servants below: no Saul can breath out threataings against them, without a Quid me perfequeris? ⟨p. 68⟩Nec timeas hostem fortem, qui Ducem habes fortiorem: Let God arise, and let his enemies be scattered: There is none that fighteth for us, but only thou O God. Cujusquam est rem publicam movere, ¹Dei solius quietare. Our owne hearts can distract themselves, there is nothing to settle them, but what the God of peace puts in. Who can reconcile a man fallen out with himself? yea, fallen from himself? None but the God of comfort: who when the earth was void, without form, darknesse on the face of the deep; day and night, land & water undistinguished, could reduce all this mishapen chaos of the world to form and order: when father, mother, brethren, kinred, friends, neghbours, and a mans own heart forsakes him, then God takes him up. The structure of Jericho was not more pleasant, then the waters were unwholsome, and thereby the soile corrupt: Elisha cures them with a cruse-full of salt: Our hearts are ful of thoughts, but they be noxious: yet if God throw into those fountains a handfull of saving grace, we shall bee whole. Our sorrowes too often would break our hearts, but (O God) for thy comforts: it is thou onely that canst make these weake vessels hold such scalding liquours, and not burst.

1Psalm 68. 1.

:108p. 68–69

There is combustion of these thoughts within us, till God part the fray, and pacify the tumult: as when scholars are loud in brawls, the very sight of their master husheth them. When my heart, like the sea in a storm, is troubled; the winds raging, the waves roaring; Thy comforts, like Christs command, ⟨p. 69⟩turns all into a calm. I thought on thee in the night season, and received comfort. In the night, the region of fear: in darkness, the opportunity of despair: in solitariness, the full advantage of sorrow: upon an unsleeping bed, the field of troublous thoughts: yet I did but think on thee, and before I came to meditate, to pray, to send up my soul unto thee, in that first thought I received comfort. O how short do all worldly things come of this sufficiency? If the heart be wounded with sorrow, in vain is all the Chirurgery of nature. Gold is no restorative, riches no cordial, yea they may be a corrosive: we say to wine, thy spirits are dull; to laughter, thou art mad: music grates the ear, and physic loathes the palate: company is tedious, and solitude dangerous: alas, what hope can there be, till the God of comfort comes? Sauls evil spirit will not leave him, till he be dispossessed by Davids harp: we find as much ease, when we rest our hearts upon temporal things, as he that laid him down to rest upon the cold earth, with a pitcher under his head: and finding the pillow too hard, he rose and stopped it with feathers, thinking that then it would be wondrous easy. So be all temporary things to the soul, even when they are filled with the choicest mirth, nothing but vanity and vexation of spirit: not only vanity in their entertainment, but vexation in their farewell. Yet, O Lord, Thy comforts

There is combustion of these thoughts within us, til God part the fray, and pacifie the tumult: as when scholers are loud in brawls, the very sight of their master husheth them. When my heart, like the sea in a storm, is troubled; the winds raging, the waves roring; Thy comforts, like Christs command, ⟨p. 69⟩turns all into a calme. I thought on thee in the night season, and received comfort. In the night, the region of fear: in darknesse, the opportunity of despaire: in solitarinesse, the full advantage of sorrow: upon an unsleeping bed, the field of troublous thoughts: yet I did but think on thee, and before I came to meditate, to pray, to send up my soul unto thee, in that first thought I received comfort. O how short do all worldly things come of this sufficiency? If the heart bee wounded with sorrow, in vain is all the Chirurgery of nature. Gold is no restorative, riches no cordial, yea they may be a corrosive: wee say to wine, thy spirits are dull; to laughter, thou art mad: musick grates the ear, and physick loathes the palate: company is tedious, and solitude dangerous: alas, what hope can there be, till the God of comfort comes? Sauls evil spirit will not leave him, til he be dispossessed by Davids harpe: wee finde as much ease, when wee rest our hearts upon temporall things, as hee that laid him downe to rest upon the cold earth, with a pitcher under his head: and finding the pillow too hard, he rose and stopped it with feathers, thinking that then it would be wondrous easie. So be all temporary things to the soul, even when they are filled with the choicest mirth, nothing but vanity and vexation of spirit: not only vanity in their entertainment, but vexation in their farewell. Yet, O Lord, Thy comforts

:109p. 69–71¶4

4. Delight the soul; which is the last circumstance, ⟨p. 70⟩the effect of all. All Gods war is for peace: Pacem habet voluntas, bellum necessitas. We should never have felt such a conflict, if God had not intended us such a conquest. Sin disquiets the heart; yet through his grace, this disquiet breeds repentance, repentance procureth forgiveness, forgiveness restoreth peace, and peace delights the soul. The sharpness of the trouble advanceth the sweetness of the joy: as Christs sufferings abound, so his comforts superabound. Every penitent tear that falls from the eye, springs up a flower of comfort. Look how full the vessels were of water, so full doth our Saviour render ¹them of wine. In hell are all sorrows without any comforts: in heaven are all comforts, without any sorrows: on earth, good and bad, sweet and sour, miseries and mercies, sorrows and comforts are blended together. If here were nothing but sorrows, earth would be thought hell; if nothing but comforts, it would be thought heaven. But that we may know it to be, as indeed it is, neither heaven nor hell, but between both, and the way to either; we have a vicissitude of troubles and delights. That as of old they painted King Solomon; because learned men were divided in their opinions of him; some casting him to hell, others advancing him to heaven: therefore a third moderate sort painted him half in heaven, and half in hell: so the Christian, in regard of his sorrows, seems half confounded; and in respect of his comforts, half saved. But as indeed, Solomon after all his ⟨p. 71⟩errors found mercy; so the Christian after all his sorrows shall find comfort. His beginning may seem troublesome, his proceeding not delightsome, but his later end is peace. Mark the perfect man, and behold the upright; for the end ²of that man is peace. His heart was troubled, his soul shall be delighted.

4. Delight the soul; which is the last circumstance, ⟨p. 70⟩the effect of all. All Gods warre is for peace: Pacem habet voluntas, bellum necessitas. Wee should never have felt such a conflict, if God had not intended us such a conquest. Sin disquiets the heart; yet through his grace, this disquiet breeds repentance, repentance procureth forgiveness, forgivenesse restoreth peace, and peace delights the soul. The sharpenesse of the trouble advanceth the sweetnesse of the joy: as Christs sufferings abound, so his comforts superabound. Every penitent tear that falls from the eye, springs up a flower of comfort. Look how full the vessells were of water, so full doth our Saviour render ¹them of wine. In hell are all sorrowes without any comforts: in heaven are all comforts, without any sorrowes: on earth, good and bad, sweet and sowre, miseries and mercies, sorrowes and comforts are blended together. If here were nothing but sorrows, earth would be thought hell; if nothing but comforts, it would bee thought heaven. But that we may know it to be, as indeed it is, neither heaven nor hell, but between both, and the way to either; we have a vicissitude of troubles and delights. That as of old they painted King Solomon; because learned men were divided in their opinions of him; some casting him to hell, others advancing him to heaven: therefore a third moderate sort painted him halfe in heaven, and halfe in hell: so the Christian, in regard of his sorrowes, seems halfe confounded; and in respect of his comforts, halfe saved. But as indeed, Solomon after all his ⟨p. 71⟩errors found mercy; so the Christian after all his sorrowes shall find comfort. His beginning may seem troublesome, his proceeding not delightsome, but his later end is peace. Marke the perfect man, and behold the upright; for the end ²of that man is peace. His heart was troubled, his soul shall be delighted.

1John 2. 7.
2Psalm 47. 37.

MAN'S COMFORT.

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36

MAN'S COMFORT.