anguish for Christs sake Saint Paul is a notable example unto us of this kind and if thus wee dye dayly as Christians wee shall never be afraid to dye as men wee shall be ever ready for death and so farre from shrinking backe that wee shall boldly meet it it shall be no losse but gaine unto us no end of life but the beginning of a better while wee fly death we runne into sinne headlong yet is there no death so bad Oh that wee could once truely learne to dye that we might live for ever Many are dead which thinke themselves alive Many to avoid a temporall death do lose those things without which life is nothing worth the parting of the soule from the body is no death but the parting of God from the soule if the body without breath be but a carcasse what is a Christian without grace but a painted tombe Our first birth is the death of that life which the infant drawes from his mother and the body is borne into the world for sense and growth by our second birth which is the death of the body the soule is borne into the kingdome of heaven to live a new life from the body for there it understands without phantasie or common sense it seeth without eyes heareth without eares maketh it selfe understood without speech And as the birth of the body into the world is a better life than that which the Infant had in his mothers wombe so must the birth of the soule into heaven be a better life than that of the body by how much the faculties of the soule are more excellent than the bodily senses In our mothers wombe we lived as plants in the world wee lived as men in heaven wee shall live as the Angels neither are soule and body parted so as they shall never meet againe for the body no doubt doth naturally long for the soule and the soule beareth a love to the body Therefore by a holy ordinance of the Lord they abide one anothers absence for a while that they may come together againe as man and wife with the greater comfort the body is gone downe into the grave to leave there his shame of mortality of weakenesse of corruption necessity without all which after the resurrection it shall returne to the soule and the soule trimmed and tricked up in glory like a fresh spouse shall receive the body into the same glory and both shall be received into God and dwell with him for ever Death then is called so onely as it doth appoare unto us and others which live here but in very deed and by the benefit of Christ the state of the dead is the very true life everlasting neither is the birth of the child a greater hope of life in the world than is this of the soule in the death of the body of the life both of body and soule to be glorisied in the kingdome of heaven Many think on death to be more vicious as Epicures Let us eate and drinke for to morrow wee shall dye some will not thinke at all on death and they live neither the longer nor the better but are sure to die much the worse When wee thinke on death which are Christians it should make us live very justly and soberly because wee looke for a Kingdome after death where none enter but the righteous Oh my soule and body if wee must needs part how soone wee know not let us do it willingly to overcome necessity resistance is vaine obedience is profitable let us provide for that which else will prevent us let us make use of death as some do of money which else lyes dead let us die in the Lord to the Lord this is the best advantage Meditation 44. Last Judgement VVEe cannot avoide either judgment or death when sicknesse summous us to the one doth not our conscience to the other and in this life God hath his tryalls judgements executions so that men of times are forced to cry out Justus es Domine just a sunt judicia tua but because the wicked observe them not and God doth desire to appeare unto men rather as a mercifull father than a severe Judge therefore the Majesty the Authority the severity of his judgment is hid unto us so farre that wee are bound to beleeve that he will come to judge a thing which else we would never dream of Though then we see no examples of this judgement as yet neither can conceive the form therof yet do wee beleeve it and that there is a certaine time appointed for it they that looke not for it with joy shall abide it with sorrow that is that last and finall judgement wherein all causes shall be opened all persons censured all workes rewarded what hath hitherto beene suspended shall now be sentenced and never more altered Marke the preparation unto it the heavens shall passe away with noyse the elements shall melt with fervent heat the sea shall be dried up and the earth shall be burnt with all her workes then a summoning trumpet shall sound and awake up all those that sleepe in the silence of death and they together with the living shall be caught up then shall the Judge appeare visibly above in flaming fire compassed about with infinite thousands of Angels ready to do his will A strange judgement towards no doubt whether we respect the Judge or the parties which are to make their appearance or the sentence it selfe the wisdome of the Judge is such that hee cannot be deceived hee knoweth all causes without information things past are to him present and things to come hee made mans heart and findeth out every corner and turning thereof hee heares our words before wee speake them and knowes our thoughts before wee act them we do not will without his power though without his allowance nor worke without his privity though without his consent nay he knowes our purposes before wee are fully resolved and our thoughts before wee conceive them and our workes without producing any witnesse his justice is such that he cannot pervert judgment for favour or bribes his will is the rule of all righteousnesse and therefore hee can favour no cause but that which is right and if hee could be unrighteous what bribe might winne him which wanteth nothing his power is such that all must abide his decree here lyes no appeale no prohibition can be granted againstit no pardon obtained his jealousie shall take on harnesse and hee shall arme the creature to be avenged of his enemies hee shall put on righteousnesse for a breast-plate and take unfained judgement instead of an helmet equity shall be his shield and his fierce wrath as a sharpe sword and his troop are the whole compasse of the world Now what are the parties which are to appeare and abide tryall Adam and his posterity from the first man to the last that shall be borne here shall they be judged which have beene heretofore Judges
must learne to wait on God from day to day it is thy obedience his glory if thou bee rich thy account will bee the harder to make Things themselves are not good to thee but in their lawfull use they serve not thy turne except thou serve God with them make not that a snare to entangle thee in vanity which is given thee for the exercise of vertue Alas why complainest thou when any crosse interrupts thy worldly proceedings and dost not feele the losse of spirituall grace whiles thou art thwarted in a good course by sinne why art thou so well pleased at good successe and dost not rejoyce rather for the good seedes of thy regeneration for the fruits of thy faith hope love zeale patience chastity meeknesse temperance sobriety and the rest for that thou hast found or art directed in the way to find the treasure of inestimable worth and value to wit the keeping of a good conscience this that thou dost not ought to make thee mourne and lament and thou shouldest not take comfort in that wealth which keeps thee from feeling thy dayly want and enjoying sound prosperity Meditation 20. Of Giving GAining is good if it bee to give for Giving is better God gaines nothing by any yet gives all that is his perfection the light of the Sun and Moone the influence of the Planets the sweetnesse of the aire the variety of seasons the fatnesse of the cloudes the fruitfulnesse of the earth the fulnesse of the Sea the vertue of herbes the beauty of flowers the profit of beasts and cattle the price of Gold Silver and pretious stones are nothing to him nay the redemption of mankind the gathering of the Saints the gifts of the Church the graces of men our regeneration sanctification prayers sacrifices and services are nothing to him for he is his owne perfection ours it is to gaine and give receive and bestow of all things besides God it may be said what have they which they have not received yea the creatures which have most as Angels and men have received most and are the more bound to the giver wherefore their first perfection is to receive but because to give to bestow is a farther extent of perfection and more answerable to the perfection of him which is the giver of all good therefore is it a better thing and as our Saviour said by Pauls report a more blessed to give rather then to receive a better good the chiefe good a better good that 's vertue the chief good that 's happinesse the life of every vertue is action and happinesse the perfection of actions and action of vertue is nothing else but a giving of good in some kind as the act of justice to give every one his owne of fortitude to give courage against death of temperance to give a measure to pleasures of prudence to give order to affaires of liberality to give gifts where and when it is convenient and therefore as wee say there is a kind of justice in all vertues so is there a kind of liberality though one kind of giving for his use and excellency be so specially called for he which giveth of his owne to relieve another doth it most freely without any consideration to move him besides the love of vertue and for the good which comes thereof is deemed a God amongst men for which cause Princes are by a speciall title termed Gods because as their places require them to doe all vertuous actions more then others so above all they are enabled to give liberally and by giving to helpe many he that doth good unto his neighbour according to the action of any vertue gives him his helpe more worth then goods and therefore gives in the true nature of giving and if his helpe be for the soule and the life to come the gift is greater then if it pertained to this life only and yet I know not how they which give out their goods freely to the comfort of others win a more deep affection and excellent reputation then they which doe good according to any other vertue yea a liberall man hath the commendation of all vertue hee is thought wise because he knowes the true use of riches valiant because he can overcome the covetous desire which rules too many just because hee willingly makes that to be anothers which is his owne because he thinkes it more due unto him for the good which may come thereof temperate because hee doth withdraw much from superfluity and excesse that he may have wherewith to doe others good and hee will spend the lesse to give the more Wee must gaine then that wee may give and wee must receive that wee may bestow and doe good with that wee have the one is blessed for the other and therefore the latter rather blessed then the other but hee which thinkes that to keepe in his gaines is the only way to doe himselfe good as if they were all lost if others should occupy with him hath as poore a trade as he which hid his talent in a napkin of which came no advantage for lack that it was not put out every Christian must know himselfe to bee as it were the stomach to digest and disperse those gifts which he receiveth to the good of Christs body Christ emptied himselfe to fill us hee being rich saith Paul for your sakes became poore that you through his poverty might bee made rich What he got of his Father by his holy life or patient death he bestoweth on us and what he might justly claime at our hands for his gifts bestowed on us he leaves to bee disposed by us to the good of our mother as the Tithes of our goods on the Ministers which watch not for his but our good Almes of our goods which the poore receive and hee accepteth and rewardeth as if they were bestowed on himselfe and if he bestow a spirituall grace on mee he looks not for the returne but puts it over to the brethren as when he said I have prayed for thee Peter that thy faith faile not strengthen thy brethren and for the good instruction which wee receive in the Church to our soules health hee bindes us to teach and exhort one another A Christian then hath a life both active and passive the one all in receiving the other all in giving he doth receive faith hope charity and all this while nature doth nothing grace doth all then after by grace he liveth in doing good according to his faith hope and love the first life brings him into the favour of God the second into the possession of his kingdome to doe thy selfe most good is to depart with thy goods unto others and in this cause they are kept better to serve thy turne then if they were in thine owne keeping for if thy treasure be in the hand of the poore Christ is thy treasurer who will make thee good account of all such expenses I speak strange things to the eares
battered and shaken that consent who is Captaine of the place falls to a parley and yeeldes on any conditions to my losse How far better had it beene for mee to have avoided the fury of Saul by wandering in the wildernesse barring my selfe of those betwitching vanities Meditation 24. Presumption and Despaire PResumption and despaire the two extremities of faith faith grounds it selfe on the promise of God presumption assumes unto it selfe Gods mercy without promise desperation takes no comfort by the promise Presumption intrudes it selfe into the promise desperation excludes it selfe out of the promise faith holdes the promise fast as his proper right Presumption is more bold with God then wise desperation puts a man more in feare then is safe faith without boldnesse or feare is confident Presumption hurts the conscience most and layes it open to sinne desperation wrongs God most as though he would not or could not be mercifull to a sinner faith doth keep the conscience from sinne to come and makes the way for Gods mercy for the pardon of sinnes past Presumption hath an eye only on the mercy of God desperation on his justice and faith doth behold in God both justice and mercy Presumption is fed by prosperity impunity Gods long sufferance desperation strengthened by some speciall crosse and adversity at what time sinnes appeare greater and more in number then before Faith standeth on the death of Christ and there doth see both the greatnesse and grievousnesse of sinne and findeth a way to escape the danger Presumption doth despise the justice of God the feare whereof might make him fit for mercy desperation cannot apply unto it selfe the mercy of God in time of need the helpe whereof might cause him to avoid justice Presumption doth cause a man to think well of himselfe of his own wisedome righteousnesse and to preferre himselfe before others desperation doth cause a man to think ill of God and no otherwise then of a tyrant Presumption is a Pharisee despaire a Devill faith the penitent Publican finally Presumption is a steep cliffe without footing desperation a deep pit without bottome and faith Iacobs ladder by which God comes downe to man and man goes up to God Oh my soule thou best knowest thy owne wandring there lies danger on both sides the common waies are the worst and that the safest which fewest find let thy guid be the word of God walk by faith purpose not to offend though pardon were granted thee before hand Hast thou offended seeke for mercy not considering so much how great thy sinnes are but how great is his mercy to them that truly repent A good conscience may presume of mercy when it hath no feeling expecting Gods leasure with patience and this is to hope above hope and despaire of her owne sufficiency when it doth most good so learning to depend ever on God alone Meditation 25. Society with God MAn by nature is sociable and of all Societies none better for him if it may be had then that with God for if wee enter into a common right with them of whose Society wee are how much shall wee by this Society bee blessed above all others which possesse God who is the fulnesse of all good things and are so possessed of him that nothing shall bee able to part us from him Now behold how thou maist attaine to this neere and inward society with God he which dwelleth in love dwelleth in God and God in him for God is love a holy flame burning with the love of goodnesse the Father loveth the Sonne eternally and the Sonne the Father and the Holy Ghost is one and the same incomprehensible love of the Father and the Sonne three persons but one love for God is love and this inferior love of the creature is but a beame a streame of that love which if it bee so necessary betweene the creatures themselves that the course of things may not bee maintained without it how much more betweene the Creator and the creature for both the being and well-being of the creature doth depend on the love of the Creator and these creatures are the lesse happy how excellent so ever otherwise as the Sunne Moone and other glorious bodies which being loved of God cannot love him againe Oh man what cause hast thou to love God which was not content only to make thee a creature whom he would love but endued thee also with a nature to love him againe that so thou mightest enjoy him the more and certainly as the being of God is love so there can bee no greater perfection in men then to love God God doth give most glorious signes of his presence in Heaven but out of doubt the Heaven of his delights and where he is alwaies present is the soule of a true lover Love is a quiet thing yet not idle active as heat and nourishing goodnesse like a naturall heat it is much in giving much in forgiving in giving to God his honour to man convenient helpe and succour in forgiving wrongs and injuries Loves kindred is not of flesh and bloud a Christian unto it is more deare then a brother and a brother the more deare if a good Christian Love soares over all the pleasures the riches the honours of the world and stoopes downe to none of these because with the Eagle it findes nothing worth the looking on but Christ Jesus the sonne of righteousnesse The priviledge of love is this where there is love it is accepted not according to the worke but for the worker according to that one hath and not according to that he hath not many oversights are borne with where there is love and where there is no love the greatest diligence is rejected Oh my soule faile in any other thing rather then in love though a small measure of knowledge must content thee yet love God out of measure above thy selfe for himselfe doe good unfaignedly if not strongly and let thy heart be ready when it hath made thy hand empty Meditation 26. Of Peace I Would that all they which are of one opinion were of one affection How well doth it become them that professe one truth to maintaine peace as one man because the author of their truth hath commended peace unto them as the fruit of goodnesse which springeth up in them that love the truth Now because they which are one in opinion are many times differing in affection truth it selfe which is but one seemes to be rent in parts and is ill spoken of by adversaries which agree with true professors neither in opinion nor affection and shall I wish likewise that they which are of one affection as man and wife parents and children brother and sister master and servant were of one opinion How necessary is it that they which agree in the lesser matters of life should in the greater much more and that they which have vowed to be true to one another should be both true to Christ but now because