this dulnesse is to converse with God and to keep our hearts in ure with him by calling to mind every day his benefits generall particular corporall spirituall what he hath done for thy Soule already what he will doe farther then to examine thy selfe how thou hast beene answerable that day for such kindnesse and love unto thee then to fall to prayer asking pardon for thy sinnes with a faithfull and penitent heart and entring into a new league betweene God and thy Soule to forsake sinne more earnestly and to serve God more carefully then in times past Meditation 14. Of Joy IT is good to rejoyce ever and never to rejoyce I meane carnally wee must not set up Joy as an Idol in our hearts as though there were no higher matter if a man ask us why wee are merry wee can say nothing but because wee love to be merry yet ought wee to preferre God to our Joy and the glory of God the good of our Neighbour and the health of our Soules wee must so rejoyce in temporall things that wee barre not our selves from heavenly comforts wee must be so familiar with outward things that wee grow nothing the more strange with God if otherwise wee sell our birth-right for Esaus Broth Canaan for the flesh-pots of Egypt and as it is commonly said Wee goe out of Gods blessing into a warme Sunne Take heed then to thy selfe it is lawfull for thee to use the blessings of God for thy necessity I say more for thy comfort and recreation so farre forth as doth concerne thy person yea thy state and calling but if thou use them for thy recreation only and have no farther or better end thou wilt quickly fall to the abuse respecting rather what thy appetite doth crave then God allowes God allowes no such use of his creatures as makes thee the lesse able or willing to serve him wherefore a restraint at least in affectation touching these things is better then by loosing too much the reins to our unruly flesh to suffer it to take the bridle and runne away let the feare of God be the steward of our expences and it shall make a good account for us if it cause us to passe by many worldly delights yet wil yield unto our consciences the sounder comfort for God doth bring unto him the joyes of the Holy Ghost which willingly forsakes outward pleasures the later end of such joyes is woe but of this it is said No man shall take it from you Wilt thou rejoyce ever me thought I heard thee say so bee sad ever to the world if thou smile with it let it bee from the teeth outward ingage not thy heart A strange Paradox that a man should bee sorry to make himselfe merry and these as strange wee must stand in feare to make our selves bold wee must bee fooles to bee made wise wee must die that wee may live Meditation 15. Humane reason IS not this our common answer Have I not reason to do as I doe yet are wee not to live by reason but by faith wheras we should rather say Doth not Gods word warrant mee to do as I do If Religion were but the improvement of Reason how would men entertaine it as their owne wheras now they suspect it as a stranger Many have thought that the Articles of Religion might winne credit from principles evident to the light of nature and that Philosophy hath laid as good grounds as Divinity Surely Humane learning can convince us well enough of many things wee doe but cannot bring us forward In that wee ought to doe for salvation it was a power in nature created to obey and beleeve if it would but now in nature decaied it is a want and it is not in mans will to beleeve and obey the truth and the misery is that it knoweth not how to find what it hath lost nor so much as that it hath lost any thing without a borrowed light the word of God is the powerfull meanes whereby the Holy Ghost which worketh inwardly in our hearts doth impart this light unto us our Reason is naturall Faith supernaturall Reason is the begining of Knowledge but Faith of Religion The Papists will say they have more Reason for their Religion then we for Free will Satisfaction Merits Purgatory Prayers Latine Service Images Pilgrimages Hierarchy stand all upon good grounds of Reason Let us give them what they aske wee may the more boldly challenge truth without which there is no Religion and to protest freely what wee maintaine and wherein wee desire by Gods grace to die wee follow not Reason in making choice of Religion but Gods word searching to understand the harder places and easy keeping our selves within the proportion of Faith refusing not the helpe of Humane learning for the phrase or story neither the testimony of better times by this word wee learne that man hath no good will nor hath his will power to returne to God untill grace make the will willing which of it self is unwilling and then but not till then doth it work with grace What if Reason deny this and teach the contrary By the word of God wee learne that there is no satisfaction for sins besides the death of Christ no merit to eternall life but his righteousnesse that sinnes are all mortall by nature though not equall that mans righteousnesse though done in grace is unperfect What if Reason deny this and teach the contrary By the word of God wee learne that bread in the Sacrament is not turned into the very body of Christ nor wine into his bloud yet that it is his very body and bloud to the faithfull communicant who is made partaker of whole Christ not by a grosse and fleshly incorporation but a ghostly and effectuall union What if Reason deny this and teach the contrary By Gods word wee learne that worshipping of Images amongst Christians is but a setting up of Idols as amongst the Heathen that Prayers in a strange tongue for the dead are neither devotion nor charity What if Reason deny this and teach the contrary By Gods word wee learne that Religion consisteth not in Popish shrift Penance difference of Meats Apparell Fasting Pilgrimage Reliques Crossing Holy-oile Holy-water Holy-bread Holybeades Holy-bells What if Reason deny this and teach the contrary to the decay of Christian obedience which consisteth in an inward mortisication and outwardly in a patient bearing of Christs crosse By the word of God wee learne that Christ is the only head of the Church and doth still governe the same by his spirit and word from which Gods Ministers or Priests fetch all their authority and hath not given over his place to another which should take authority above the word What if Reason deny this and teach the contrary By the word wee learne that the Scriptures have sufficient instruction to salvation What if Reason deny it and put us farther over to traditions revelations miracles to enforce doctrines contrary to the
betweene Faith and profession but if his Workes bee good and godly thou maist boldly presume that the Sunne of righteousnesse is risen on him and hath with his beames of Religion enlightned him wherefore James saith Pure religion and undefiled before God and the father is this to visit the fatherlesse and widowes in their adversities and to keep himselfe unspotted of the world marke how he judgeth of Religion not by Faith but obedience and yet there is no Religion pure but by Faith because Faith is also to be tried by obedience in the sight of men as obedience by Faith before God And Christ useth the same direction Hereby shall all men know you are my Disciples if yee love one another and love as yee know containeth all duties of the Law and hence is Christs answer in the Gospell to such as shall say at the day of judgment Have not wee taught and preached and done great Workes in thy name Depart from me I know you not all yee workers of iniquity Christ looked not on their profession but practice There is a knowledge of the truth and that wee have from Faith beleeving in the Death Resurrection and Ascension of Christ and there is an experience of the truth when the vertue of these things beleeved doth worke in our lives as when by the power of Christs Death wee die unto sinne and by the power of his Resurrection wee arise unto newnesse of life and by the power of his Ascension are heavenly minded When wee are come to knowledge wee passe on to trust and confidence by applying to our selves the promises of the Gospell so when wee are come to this trust wee must passe on to experience and triall in our lives by imitating those things in our selves which Christ hath done for us this is that which Saint Paul saith wee all behold as in a mirrour the glory of the Lord with open face and are changed into the same Image from glory to glory as by the spirit of God God sheweth his face open to us in the Gospell wee behold it by Faith wee are changed into the same by speciall trust and confidence that the things there promised belong unto us as remission of sinnes the righteousnesse of Christ freedome from death and the gift of eternall life and wee passe from glory to glory by the experience spoken of when the vertue of the things wee beleeve doth worke in our lives and make us holy as he is holy and wee have both righteousnesse inherent and imputed and for this cause Paul speaking of the same matter to the Philippians doth not count himselfe perfect or to have as yet attained the full end of his calling for though he had begun in the first degree to beleeve and gone forward to the second for application yet had he much to doe in the last as long as it should please God to lend him life But you will say what doth the vertue of Christs Passion Resurrection and Ascension belong to us As the sap of the stock belongs to the graft so wee being grafted into Christ by a lively Faith that vertue of his whereby hee overcame death rose againe and ascended must needs grow up in us to bring forth like fruits and to signify this union he in other places is called the head and the faithfull members of the same body a vine and the faithfull branches of the vine and how this union is made betweene Christ and the faithfull the Sacrament of Christs blessed body and bloud doth not only represent but that it is done also as often as the faithfull doe rightly receive the same it doth testify and therefore there is not bare bread or a signe only but the body and bloud of Christ really yet not grosly as the Papists imagine but after a heavenly manner to the Soule to Faith neither is it necessary for this union and the benefit thereof that it should be locall so as Christs body must enter into ours but when Faith doth embrace Christ crucified for us that the Spirit whose power is not tied to distance of places make the faithfull man partaker of those gifts and graces of his redemption which can be no otherwise derived unto him but from the humane nature of Christ which suffered and as hee is a member of Christ Meditation 11. Of Merit THere is a great question betweene the Papists and us what workes please God best either such as are done to Merit or of duty they say workes done of duty have lesse zeale but belike they separate duty from love wee say workes done to Merit savor more of pride and cannot please God of themselves because they want duty and if wee should joine with them in an issue about zeale it might bee proved that their zeale for the glory of God is not so great which worke to Merit as the others Saint Paul as appeareth in his Epistle to the Philippians wrought not to Merit but of duty and love he which worketh to Merit must remember what is past and examine all his workes from the beginning to the end whether they be worhty that reward which he meanes to challenge but Saint Paul working of duty forgot what was past as though he had done nothing and his mind was only on that which he might be able to do farther as long as God would give him life according to that of our Saviour When yee have done all that you can say you are unprofitable servants as if he should say thinke so meanly of what you have done that you count it your duty to doe much more as long as you live even as much as you can and yet shall you be unprofitable servants both in respect of the grace used and not turned to the best advantage and in respect of the glory to bee received for which you can give no worthy recompence saving that it is the fathers will for my sake to give it to you what he hath promised he will in justice performe Belike Christ when he spake so much of duty meant to take zeale from workes nothing at all but to adde the more love and willingnesse which is the cause of zeale to the base and slavish mind a benefit past is of no force whereas the free and gentle heart is disposed towards a good turne received but because both they and wee agree thus farre that good workes are necessary let us rather busy our selves about doing well then disputing wittily God grant that I may remember I am a Christian if this bind me not to doe good nothing will if I doe unfeignedly what I can God will bee mercifull where I faile and Christ will rather want merits then I shall want reward Meditation 12. Pastorall cure THey which know what belongs to a flock are not ignorant of the care of a Shepheard or the necessities of Sheep neither is it an unworthy consideration for out of Shepheards have been taken Kings and Kings in time
word is not Reason justly to be suspected in all these things as thinking but too well of her self giving too much liberty to nature and justifying her owne hypocrisies for Gods good service of which it will not bee said as our Saviour of the lesser matters of the Law the tything of Mint and Cummin These things yee should have done but rather this Who required these things at your hands for which yee have left my commandements Now my Soule look to thy selfe how thou dost make thy choyce regard not that antiquity universality succession pompe authority which is not grounded on the truth in the word all these will follow Humane Reason regard the word of the Almighty and unchangeable truth it selfe which is alone sufficient without these and they without it nothing worth Meditation 16. Repentance deferred In Summer wee can provide for Winter in Youth wee lay up for Age but who in health doth prepare for sicknesse As long as wee doe well wee will not live well but put it over to that time when wee have much adoe to live then can wee not remedy what is past neither have we leasure to do better Repentance indeed is never too late and mercy may come on a sudden but repentance in health is the ordinary gift of God in sicknesse extraordinary because he doth not give it him which might and would not thou canst tell mee no cause why thou shouldst not repent when thou art well and I can tell thee many why thou canst not repent when thou art sick thy heart is a stranger to goodnesse and God to thee hardly canst thou heare good counsell but it is the hardest of all to settle thy selfe on it then when all things grow so troublesome and uncertaine Many have said it is too late would I could have followed it in times past neither have wee leasure to doe better Repentance indeed is never too late but sicknesse is the time past yet wilt thou not repent in health Dost thou make but a pastime of repentance take heed lest sicknesse be unto thee the end of a bad life which in health thou wouldst not amend and deliver thee over to endlesse death Oh my soule remember thy owne estate thou didst put over repentance and God did put thee over to sicknesse What discomfort was it to thinke on sinnes past what little hope hadst thou of good to come how unable wast thou to recollect thy selfe what meanes didst thou want to bee raised up if thou hadst any holy desire any feeling at the last thou wert more bound to thy Saviour which sought thee out a wandring sheep Where art thou now my soule what doest thou that which thou didst then promise to close nearer with thy God who hath given life to thy desire and yeares to thy life surely I have escaped a great harme and outlived my selfe good Lord have mercy on mee and graunt that I forget not thy goodnesse nor betray my selfe any more into the hands of danger thou knowest well enough what I am the worse for my abused health and if any thing the better for my sicknesse it is thy favour I like not my amendment halfe so well as I heartily lament my neglected time Meditation 17. Gifts of God and Men. ALl blessings without that one for whose sake they are bestowed are but a curse other blessings are given for a good life which is the chiefest blessing they are good but this makes us good they make us welcome to men as strength makes us welcome to the weake learning to the simple wealth to them which want authority to such as are oppressed but this makes us welcome to our owne consciences which entertaine us with a continuall feast to God which sayes welcome good servant for them wee must make reckoning but for this wee shall receive a crowne of righteousnesse yet see that men altogether admire and desire most the former kind of gifts to them give they a stile they come not without grace excellency majesty holinesse they call those that have them rulers benefactors Lords Princes but a good man is in no note no request and indeed he needs it not for he hath more then all the world can give him and his commendation is not from men but God Christ our Saviour the wisest steward provided not for himselfe or us blessings of the former kind but of the latter Judas had the bagge and Peter the sword but Christ in his heart had righteousnesse even to his lipps outwardly there was no guile found in his mouth and what he did by doctrine miracles passion for us tended to this end that being delivered from the captivity of sinne wee might bee made free men of righteousnesse and shew forth good workes to Gods glory The greatest gifts to this purpose that ever were bestowed on mankind was on that glorious day a white and happy day the Lords day a sunday 50 daies after the resurrection when according to his promise like a Prince new crowned he showred down the gifts of the Holy Ghost on his Church cloven and fiery tongues in terpretatiō of tongues knowledge to open the Scriptures and to apply them prophecy healing discerning of spirits and the like by which gifts Christ hath subdued the world and brought men from Idolatry and wickednesse to true godlinesse and righteousnesse amongst which doe excell Apostles Martyrs Confessors Virgins more famous in christianity then the demi-gods which anciently in the ruder times of the world have stored it with the rare invention of divers things profitable to the life of man Oh my soule how hast thou admired state greatnesse authority possession traine and pompe and if not to be one of them yet to bee neere unto them and though farther of yet that the beames of such glory might shine on thee And now observe whether in the meane while God hath not offered thee and thou by thy neglect hast lost better things and so hast proved to God unthankfull unprofitable to thy selfe Call to mind thy baptisme what intends it that thou following this most honourable profession into which thou hast entered shouldest bee enabled and incouraged to live a new life after the spirit and become a good man to God to this purpose comming to discretion God instructed thee in his word there wast thou made acquainted with the royall law his statutes and ordinances and with all the provisions cautions admonitions drawne from the same by the Prophets hence wert thou led on to the Gospell which met thee with abundant and effectuall grace and for thy better assurance that thou art received into the society and body of Christ he fed thee often in his blessed Sacrament with his owne body and bloud and for thy better guide in this course of salvation he hath afforded thee his owne and the examples of his holy ones which have shined as lights in a darke place What doth want unto thee that in the sight of God thou art above all
wherefore as the desire of Society betweene man and man hath erected States and Weales publique so the desire of Society betweene God and man hath caused Churches and holy Assemblies for they are a number of such men which not regarding the world or the fashions of it do desire the acquaintance and familiarity of God having a speciall care in all their doings that in nothing they offend his presence which vouchsafeth to be amongst them as his owne children and friends Our blessed Saviour knowing how necessary it was for man to recover this Society with God lost by the fall of our first progenitor Adam and desiring to be the author of so great a good unto us all did in his owne person ratify the band or league of our reconciliation with God for being everlastingly God as the Sonne the second person in the Trinity he took unto the same our humane nature and so became both God and man and one true Immanuel of which nature it is truly said that the fulnesse of the Godhead dwelleth in it bodily and all wee which be made bone of his bone and flesh of his flesh are also partakers of this fellowship not only to dwell with God and God with us but also for the nearnesse thereof to dwell in God and God in us but wee must remember this still for a chiefe point in this argument that wee have no communion nor fellowship with God but by Jesus Christ and that this loving league and sociable familiarity doth proceed wholly from his incarnation and in the use of this most singular blessing doth consist all the happy content which man may reap here in this life or in that which is to come I meane if wee converse and keep company with God as he on the other side doth most lovingly offer himselfe unto us for this only are wee borne and this is truly to live and without this wee are rather shadowes then men or very beasts in mans shape Oh man how hath the Lord ennobled thee didst thou not debase thy selfe he calls thee to be a favorite in his Court and thou hadst rather shift up and downe as a base peasant in the Devills countrey he would make thee a Lord over all things in his right but thou choosest rather to be a slave to the world sure of nothing but misery It is the chiefest commendation of good men that they walke with God and the shame of the wicked that they walk with the world they which converse with God are not much addicted to this life not because they despise the commodities thereof but seeing they are much abused they are wary how they medle or looking for better they make the lesse reckoning of them wherein they take no losse as is supposed but procure to themselves no small advantage for when it so comes to passe that they must part with life they doe it with the greater quietnesse and comfort of mind and wheresoever it be that death wait for them they are the readier for it which the worldly man is never and in the meane while none use life better then they or make more account to spend it well but it is rather to draw towards God then to seek any farther acquaintance with the world But some will say the world offereth it selfe unto us in every place but God is farre from us and so strange unto us that wee know not how to have any acquaintance with him A strange saying indeed of him which is made after Gods Image and cannot live or move or have his being but in him which is compassed about and closed in with his wonderfull workes and dayly benefits so that if he would seek he might by groping easily find him which by reason of these things whereby he hath made himselfe knowne cannot be farre from us but this principle of nature is oft times darkned in men by evill custome or wicked malice and moreover not able of it selfe to bring men forward to this familiarity or acquaintance with God and therefore God offereth himselfe and the godly walk with him by other meanes as by his word where they find the helpe of his Spirit by the Sacraments by prayer meditation a godly life for as by certaine obsequious offices wee infinuate our selves into the favour and familiarity of men so these are the duties whereby wee living here in this world are made neare and deare unto God the poorest wretch in the world that walketh with God which is in his favour and sets the Lord before his eyes in all his doings is happier for the present time then the greatest Monarch on earth which saith as Pharaoh did Who is the Lord and shall hereafter find more happinesse then all the world could ever bestow Most unworthy wee which envy the ordinary favours of a Prince unto our brethren and would come betweene them and home if possibly wee might whereas wee might have accesse unto God and seek it not and if wee have it wee rely not so much on it as they doe on the grace or countenance of a mortall man What doe not they adventure which are so backt and how many of them shrink away unto whom God doth say I am with thee I will not faile thee or forsake thee I speak out of my owne feeling let others take the matter as they list I doe specially condemne my selfe in those two points first for that I seek the Lords most loving grace and sweet acquaintance with no more heat and zeale secondly because that when I find it I am no more thankfull unto God for it neither am so strengthned by it and go on in Christian duties as I should The Lord have mercy on mee and grant mee grace ever to see my errours to confesse and repent for them not pleasing my selfe in any knowne weaknesse but alwaies striving to overcome get out of it Meditation 38. Non-parity of sinnes AS an aptnesse to laugh or weep is a property which necessarily followes the nature or kind of man and is affirmed of the whole alwaies and of his owne right so guilt doth follow sinne and makes the sinner subject to the guilt of the Law which is death There is then no sinne so light which of his owne nature doth not deserve death or to which a pardon is due of course without an infinite satisfaction yet are not all sinnes equall for neither doe they offend God alike nor find the like punishment howbeit by a consequent to the true Christian all sinnes are veniall and to the unbeleever all mortall as they are ever of their owne nature And it is not amisse to observe a farther difference that there is sinne which beareth the whole sway in a man such are the sinnes of the wicked and there is sinne which doth but remaine and dwell in man because there is a resistance and head made against it by the better part and is at last expelled by grace and thus are the godly and
aske pardon for his offences or be beholding unto him for his mercy but doth still repine and grind the teeth against God as though hee did him great wrong Now how like unto him are men in these points which loving the faults they do commit hate the lawes which they breake and cannot abide any order or state under God which hindereth their wicked designments counting themselves better and more noble than others because they despise lawfull authority disgracing them that be good and having no goodnesse do boast of strength that the sway of the world is on their side which scorn to acknowledge their faults and thinke so well of themselves as though they needed not to have any favour which are as resolute in their evill purposes as though they had made a covenant with death and league with hell saying they had rather goe to hell with good fellowes than live with such peevish professors as know not how to laugh and be merry Our blessed Saviour the eternall Word which was in the fulnesse of time made flesh which dwelled amongst us and wee saw his glory as the glory of the onely begotten Sonne of God full of grace and truth as hee paid the price of our redemption by his death so hee left his life going before as an example to reforme us to the image of God decayed in us by sinne and amongst all his excellent vertues wee are specially to imitate these two which are opposite to the devils malice and pride his charity and humility his charity so great towards his heavenly Father and us men that because his Father would have it so and our misery might by this meanes be done away hee became obedient thus farre not onely to live amongst us a meane man and to endure our necessities but also to suffer a most painfull and shamefull death for us and to beare all our sorrowes and so much he loveth obedience that he accounteth all them his brethren which live in it and for them hath prepared his grace and glory yea hee rejoyceth in a little flocke which heareth his voyce and breaketh the nations in pieces with a rod of iron like a potters vessell which breake his bonds and cast his cords from them his humility so great that though there was never sinne or the least spot of uncleannesse which did cleave to him yet he became our surety taking on himselfe our sins and in our person doth acknowledge himselfe a grievous sinner and doth aske pardon and receive mercy for us to the forgivenesse of all our sinnes teaching us evermore to confesse our sinnes unto God and to seeke for grace and favour by him who is both willing and able to grant whatsoever wee need and if wee aske in faith no good thing will hee deny unto us and let the devill rage with his malice and pride let him set all his devises and instruments on worke to confound us if God be on our side we care not who be against us Meditation 43. Mortification OUr life must be a continuall meditation of death so the Philosopher but the Christians life is no other than a continuall death and that by the example of his Lord whose whole life was nothing else but a preparation to death and all they which are heires of promise with Christ have the title on this condition that their lives be made conformable unto his death that whosoever looketh on them may see the image of Christ dying in them neither may they looke to come otherwise unto his life than by dying first which is not either the first or second death spoken of by Saint John in his Revelation when a man liveth in this world without grace in sinne or else suffereth elsewhere eternall punishment for sinne but in a daily dying as the Christian ought we shall avoid both these and be made partakers of the first resurrection here and of the second in the life to come The continuall death of a Christian is that which in the Scripture is called mortification which maketh us conformable in all our life to the death of Christ for as Christ died to deliver us from the guilt of sin to bring us to God so the Christian dyeth in himselfe as the child of Adam that sinne may have no power over him but that hee may be led by grace to doe all things to the glory of God and this death is first inwardly and is called a crucifying the old man the flesh with the affections and lusts thereof the law of the members which rebell against the spirit the unregenerate part this must wee kill and sacrifice and in this respect a Christian must daily die for though he doe every day what hee can to destroy sinne hee shall find new monsters spring up out of those heades which hee hath cut off which will procure him more labour Paul saith indeed they that are Christs have crucified the flesh with the lusts and affections thereof yet meaneth hee not that the flesh is utterly dead in any but that they keepe it so under awe and master it that it dyeth in them daily likewise hee saith they that live in the flesh cannot please God for in this part the Christian must be still dying that the spirit may live in him though a man die yet a constant man will be loath to deny himselfe Ttherefore this kind of mortification seemeth worse than death wee must deny our owne will our owne affections our owne reason we must be no greater adversaries to any than we are to our selves wee must rebuke our selves wee must barre our selves of many faire occasions of much liberty we must punish our selves this crucifying consisteth in a search and knowledge of our sinnes wee must not smother our sinnes or sooth up our selves but call a spade a spade we must be also sorry for our sinnes as sorry as ever we have beene for sicknesse shame or losse that ever lighted on us so sorry that nothing else be so sorrowfull unto us lastly we must hate sinne and cast it out as it were a serpent crept into our bosome and spet on it as wee would spet on a foule toade The second kind of mortification is outward is a submitting of our selves to dangers griefes and losses as poverty paine disgrace wrong for Christs sake and needs much patience for wee must have death still before our eyes and all deadly things this hath beene the portion of the Church at all times Wee are killed all the day long and are counted but sheepe for the slaughter saith the Psalmist and Saint Paul tels the Corinthians that he dies daily I dye daily he his owne words againe in the Acts to the brethren What doe yee weeping and breaking my heart for I am ready not onely to be bound but also to die at Jerusalem for the name of the Lord Jesus And in another place the same Apostle I take pleasure in infirmities in reproaches in necessities in persecutions in
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
I am bound to bee thankfull unto him in which I am to take comfort this is my duty to follow his calling to be obedient to his government herein standeth my eternall happinesse or bee it that I doe not beleeve or love God or live in his feare yet is not this in my power to amend or have I any just cause of excuse examine not Gods decrees by thine owne reason or those lawes of justice which wee are bound to observe feare his Majesty humble thy selfe before his presence seeke his mercy receive not grace in vaine there is no way to heaven but a holy life and hee that purposeth thou shouldest besaved doth call thee to faith and repentance If thou avoid the meanes to attaine unto either thou â—…est thy selfe out and art an â—…my to thine owne Soule if thâ—… come unto God he will not reject thee wherefore aske for grace that thou maist come without which thou shalt never come and it is necessary for thee to know this lest thou shouldest trust to nature and not seeke grace or despaire when thou seest thou canst not attaine unto it by thine owne strength Aske not how he is mercifull which saveth a few and condemneth many how he is just which by his will so bringeth it about that wee are all in the cause of damnation but beleeve it aske not why God doth not change the wills of wicked men with whom and in whom hee doth not cease to worke but reverence his decree whose judgments are just though unknowne But thou art much troubled and vexed to heare this doctrine and so are many others this trouble this vexation if thou belong to God shall turne to thy good for it shall so humble and cast thee downe that thou shalt wholly depend on God and give him his glory but if thou belong not to him thou shalt complaine and murmure more and more and be nothing the better nothing the neare for God will not cease to be God though wee beleeve not nor good though we be wicked But who will care to beleeve to amend his life to strive against sinne if it be not in us if without us God have disposed of us surely none of himselfe can or will they only doe whom God doth vouchsafe to enable The word of God which is his revealed and conditionall will is unto some the savor of life unto life and unto others the savor of death unto death to none the savor of life but to those that beleeve to none the savor of death but to those that beleeve not he will have all men to be saved if they will them selves and hee forsakes none but they that forsake him these things are for us to marke and observe yet to beleeve or not to beleeve to will salvation or to will it not doe depend upon a higher will whose law is unknowne to us wee must live by that which is revealed and adore that which is hidden from us so shall wee neither neglect our duty nor deprive God of his glory and majesty Meditation 5. Of Patience THere is none which can bee merry none rich none well friended none in authority none have ever good successe more safely then a Christian for in all these he useth a good conscience yet because such a streame of prosperity is dangerous to mans frailty hee is not to looke for his heaven here but elsewhere because he is now in triall not in triumph a pilgrim and not at home that many troubles must bee suffered either to purge him of vice or for his better exercise of vertue and both to Gods glory I see nothing more necessary for him then Patience a vertue which doth harden him to follow Christ willingly and quickly in bearing the Crosse and if wee consider our Saviours life wee may observe that he used no one vertue more then Patience not only in his Passion but in the whole course of his life which as it were nothing but a Passion throughout so was it but an exercise of his continuall patience wee must suffer many things of our adversaries which will oppose themselves to our vocation it is not in our power to put them by and take them quietly wee cannot without patience Yea which is worst of all God will seeme sometimes to be against us and taking from us inward consolation will leave us to sorrow and sadnesse of spirit as if we were forsaken these things befell unto our Lord who used Patience as the best remedy teaching us not only to beare his Crosse but how to beare it also till it shall please God to returne againe unto us with comfort Wee must have patience to beare great tentations as well as small and to beare them as long as it pleaseth God whether great or small great troubles will need great Patience and small troubles enduring long no small Patience Now the Christian is to be exercised grievously continually because God meanes to make him partaker of a great victory a great reward Faith is necessary for our entrance into the Church hope to nourish faith and love is the fruit of faith and briefe of all the Commandements see here the summe of divinity But without Patience wee cannot abide in the Church for being once offended wee shall lose them except we have Patience Why is it said Woe bee to him that hath lost patience belike it is the last losse If a Master of a Ship lose his Anchor or Maine-mast or a Saile those are great losses yet to be repaired but if it be said once he hath lost his Ship wee know hee hath lost all and perhaps himselfe too so if wee lose a time of Prayer or the exercise of reading and meditation an occasion of doing good if wee stagger in faith these are heavy losses indeed yet particular and recoverable but if it be said wee have lost Patience what meanes it but that wee have lost all and our selves too Wherefore well is it said Woe be unto him that hath lost Patience Patience is as it were the second concoction of all vertues and drawes from them whatsoever is for the strength and nourishment of a Christian life if this be weake in working our strength is small From faith Patience drawes confidence from Hope perseverance from Love cheerfulnesse They which are Saints in Heaven are said to have Palmes in their hands a resemblance of Patience by which they are victorious Patience is a remedy in those causes which nothing else can remedy Shew thy faith to the persecutor he will not suffer thee to enjoy it except thou wilt lose liberty goods friends and life what will become now of thy faith except thou have Patience shew thy charity to thine enemy hee will despise it hee will wrong thee still more and more what then will become of thy charity if thou have not Patience let it bee knowne that thou art an upright man the Devill will tempt thee outwardly and inwardly and what will become
of thy uprightnesse if thou have not Patience thou prayest and God heareth not thou askest he giveth not thou wouldest have plenty and behold want thou wouldest have health and strength and behold weaknesse thou wouldest have peace and behold warre thou wouldest have credit and behold slander thou wouldest be some and art no body and what will become of thy prayers if thou have not Patience To keepe Patience wee must be beholding to experience Try once how much profit Patience doth bring thee and thou shalt never bee weary of it thou shalt sinde succour feele comfort unexpected observe Gods providence forget not his love this will direct to the end where wee shall finde contentment when nothing shall make us more happy then that wee have suffered with Patience they that will not bee patient shall suffer more then wee but wee only which are patient shall receive the reward of suffering Meditation 6. Of Liberty VVEe love to take liberty and fare all the worse because our choice is of such as is agreeable to a nature sick and not sound God is necessarily good and yet doth good most freely man since his fall is necessarily evill and doth evill most freely but alas what a freedome is this so to bee overlookt by sinne that we cannot doe any thing to please God or to ease our selves Christ by his Gospell calleth us to a Liberty not of the flesh to live according to the lusts thereof not an outward liberty to discharge us from duties fit for our callings or prescribed by lawes not repugnant to the word of God but to a Liberty of the spirit first from the curse of the Morall Law by which we are subject to the wrath of God And this Liberty comes from the free remission of our sinnes in his bloud who is become our Saviour so that all the evills which befall us in this life even unto death it selfe turne unto our good and are sent not from an angry Judge but from a mercifull Father as it is said Wee are afflicted but not convicted we doubt but wee despaire not wee are persecuted but not forsaken wee are cast downe but wee perish not Secondly from the tyranny of sinne so that we doe not only begin to strive but doe also prevaile against it more and more and shall at last utterly overcome it even to the breaking of the Serpents head Thirdly from observation of ceremonies and judicialls of Moses as touch not tast not handle not and wee may freely use the creatures of God with sobriety and thanksgiving which are given for meat drink and apparell and use likewise or not use all things indifferent according to charity Fourthly from all Lawes and constitutions of men that they binde not the conscience as matters of salvation though for outward order and policy wee are in cōscience bound to observe them if they bee not contrary to Gods word but agreeable to the generall rules thereof this is true Liberty agreeable to the state of our first Creation and abounding more in grace it wee seeke for it for the which wee are continually to praise God the author thereof It is great Liberty to be out of bondage but it a greater to be the freeman of Christ it is a great Liberty to be taken out of the hands of a Tyrant but a greater to be rescued out of the power of sinne and Satan it is a great Liberty which Nobility doth challenge but a greater which a good conscience What a Liberty is it to doe that which is good to speake that which is wholesome and for edification to wrong no man not to wrong himselse to live without shame and to die without feare Let us detest the youths Liberty to have no Tutor the Theefes to escape the halter the fooles to scoffe at his Brother the blasphemers to sweare the wantons to bee unseene the drunkards to pledge healths and use much quaffing the malecontents to have no state the unthrifts to turn himselfe out of house and home Meditation 7. Humane frailty O Father Adam thy Children are all too much like thee would I were a Pillar of Marble in the House of my God that no tentation might shake mee no sinne displace mee or as the two Pillars of Solomons Temple Jatui and Boa that there might be certainty in my resolution and constancy in my courses A Christian is a man but I am more a man then a Christian nay rather a child then a man I weep for vanities and toies and cast hehind mee the Law of God more worth then the Gold of Ophir I would stand but I fall downe flat I would be better but prove worse I would sinne no more I did not to my knowledge sinne so much before Oh hell in this world to hate sinne yet to entertaine it to beare the shame the sorrow the smart of sinne and yet to shake hands withit Where shall I have teares enough to bewaile my sinnes my heart is broken with sighing and my braines dried up with weeping Would to God my head were a fountaine of teares and mine eyes rivers of waters to bewaile the desolation that sinne hath wrought within mee If I bee not able to match sinne in his strength why give I it time and not rather kill it while it is young If jealous thoughts and occasions not cut off doe increase his band why doe I suffer him to muster Souldiers in mine owne dominions Oh that wee could renew our fight when wee are put to flight as I have read of some people and take our pursuers at a disadvantage but when wee begin once to slie nothing can stay us and though no enemy follow wee run our selves out of breath The comforts wee might lawfully use are ten thousand times more then the pleasures wee unlawfully steale the devotion which Gods law asketh is free noble full of reward the tax which sinne imposeth base slavish beggerly yet how proud are wee in such poverty if wee compare our selves then are wee farre more circumspect more holy then others if any duty required of us then presuming of our owne strength wee follow Christ to the death and a little after deny him Peter did once I would wee did not often for lesse cause How necessary for us then is humility and prayer humility to value our selves as wee are and wee cannot indeed thinke worse of our selves then wee are wandring weake unconstant wilfull wicked and prayer that wee may find in God what wee want in our selves for surely he would never have sent his sonne amongst us had he not had care to redresse our miseries and to aske of the Father in the name of the Sonne is the way to bee gratious in obtaining our suits Let not thy unworthinesse discourage thee to come unto God nor let his mercy make thee forget thy vilenesse that keeping a hard hand on thy corruptions thou maist the better prevaile with God as Jacob did Meditation 8. Of
wandring beggers but whereas others did both pray and labour for them they withdrew themselves from all conversing with men in any calling they noted the Priests which had cures with an odious epithete calling them Seculars and yet in wealth and ease they themselves were farre beyond in paine behind them Solitarines for a time to better those callings that Schollers may returne to converse among men with the greater profit is that which our Saviour used and is to be commended Meditation 9. Of Gods long suffering VVee find fearefull examples of Gods anger against sinne as Adam cast out of Paradise Cain banished from the Lords presence the old world drowned in the Flood Sodome and the Cities adjoyning burnt with fire from Heaven Pharoah and his Host choaked up on the Red Sea Corah and his companions swallowed up of the Earth seven Nations put to the Sword by the Israelites the tweive Tribes dispersed the painfull death of our Lord the sonne of God suffering for the sinne of man yet is God very patient towards sinners first in that he calleth all men to repentance by the sound of his word or the inward touch of their owne consciences seconly because it is long before hee doth punish offenders as the old world had a hundred yeares the 7 Nations foure hundred thirdly because he doth give warning before the stroake fall by threatnings signes and wonders and if men repent and call for mercy he forgiveth and holds his hand as it fell out to Niniveh Fourthly when he doth punish he remembreth mercy and though he make some an example yet saveth he his people which deserved all to perish this fell out to Adam and oft times to the Isaelites notwithstanding that they more then once provoked him Lastly there are many whom he never punishsheth in this life though they daily offend him but doth bestow upon them both peace and plenty filling their hearts with joy and gladness whence it commeth to passe that many dare vaunt there is no God promising unto themselves liberty of doing what they list grow most loose and licentious and draw unto themselves whole multitudes of such as they have corrupted such a one was Nimrod after the sloud a Captaine of them which laid the foundation of that never to be finished tower But this is a wicked abuse of the divine patience which is as it were an Arke wherby the Church is saved from the overflowings of ungodlinesse The godly understanding well the Lords patience observe thereby how willing he is that all men should repent and bee saved for being all as wee are borne in sinne and so fraile ever after that the best doth oft offend what hope were there of avoiding his displeasure if he should not grant time to imbrace those meanes whereby wee might bee again reconciled to him And this he doth not once or twice but often as our Saviour protested How oft would I have gathered you and behold great patience wherfore from him which would not have us tye our selves to seven times but doth inlarge it to seventy times seven times look for the like or greater measure from the length of his owne patience And this is so farre from breeding any dulnesse in Gods Children as though this patience were a slacknesse of the Lord in favour of sinne or a weaknesse as unable presently to punish what he doth not favour that knowing his purpose therein they are the more earnestly inforced speedily to returne unto the Lord and that with great sorrow having offended him which is so patient in forbearing of them And they labour so much the more diligently to redeeme what by negligence hath beene omitted often with thankfulnesse calling to mind this singular benefit and stirre up others to bee partakers thereof and unto all those is Gods patience a sanctuary from his wrath For them only shall it be turned into fury which have despised it If God be so patient and beare with us should wee be impatient and not beare with one another God dealt patiently with him which afterwards tooke his brother by the throat There is nothing which more displeaseth the Lord nothing wherein he desireth rather to bee imitated in so much as he barreth him from all accesse which wanteth patience Prayer is of such force with God that it winneth any thing from him yet if thou be impatient it availeth nothing for thou askest a good turne of God and bearest no good mind to thy brother therfore he will not heare thee Wilt thou have God patient abuse not thy brother as one wanting patience God who doth all things patiently doth all things wisely for patience is quiet and patience takes leasure so that in him followes not this after-wit I had not wist it Impatient men are angry and hasty which two things pervert counsell Oh vaine man thou knowest how patiently the Lord hath dealt with thee and how impatient thou hast beene thy selfe for small matters dost thou not wonder at both how the Lord could beare with thee so long or thou thy selfe so little for Gods sake The Lord would not have thee perish here is thy good intended doe thou that which may turne to thy brothers good that God may be glorified in thy patience This made Jacob say unto his brother Esau I have seene thy face as if I had seene the face of God and indeed a patient man is no other then the very Image of God amongst men Meditation 10. Of Faith and Workes AS the Sunne riseth in the East and setteth in the West so Religion riseth in Faith and setteth in obedience of Workes and as there cannot bee an East but there must be also a West so is there no saving Faith without the obedience of Faith and as the Morning and Evening make one Day so Faith and obedience the life of a Christian I have read of a people which wanting a King did agree on this kind of election they would goe all together into a broad Field neare the Towne and he that could espie the rising of the Sunne first should bee taken as the worthiest man so after midnight they went out to observe the rising of the Sunne and the whole multitude had their Eyes fixed on the East one only amongst them wiser then the rest looked toward the West at whom they all marvelled much but when the day began to dawne and all others were intentive Eastward to take notice of the Sunnes rising this fellow which stood Westward before they wist of it shewed them the rising of the Sunne in the tops of the Houses and Towers of the City It is a common conceit of them which take notice of Religion in any to looke towards his Faith and profession because indeed Religion doth begin and as it were rise there but they which are wise will look towards obedience and Workes because Religion doth first appeare there it may bee hid in Faith and thou canst not certainly discerne it for there is ods
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
carelesly and idlely bestow themselves on all occasions of sinne whence it is that the good man though he be many waies hardly tempted to sinne by the Devill and wicked men doth alwaies resist and becomes the better but the bad man having many faire occasions offered to amend doth prove the worse and lightly assaulted doth yeeld to vice to wish our selves such as wee ought to be to desire vertue and goodnesse to purpose well to adde to our purpose care and industry is not only a beginning but a going forward and procureth constancy in goodnesse If thou wilt not so much as wish to thy selfe the thing that good is if thou make not speciall choice therof above Gold and thine own appetite how canst thou labour for it and if thou wish the contrary how canst thou not chuse but hate it and in this cause who is in fault but thy selfe doe not ill and say I cannot doe better but rather I will not change thy purpose adde thy indeavours heartily beg and desire for it and hee which commands will give thee grace to turne and obey Meditation 35. Selfe deceit TWo motives there are why men sinne the more boldly because it will be longer as they thinke before they be called to account and when the account must be made amongst so many what hard matter is it for thee or one to escape scot free Thus use they to dally with their owne dangers which have made sinne their inheritance and seek shifts to avoid sounder causes wherin they are the lesse to bee pitied because they grosly deceive themselves Be it that it is long before we be called to account yet the length takes it not away but makes it the more heavy when it comes wee abusing the meane time unto sinne which God hath granted for our repentance so that wee should rather feare to sin because wee shall be called to account then be bold because of the delay for look how much scope the one giveth to our sinnes no lesse revenge doth the other take when they are growne to ripenesse and it is indeed as dangerous for the wilfull sinner that it is long before there be an account as that there is one Now what if that time which men count long bee very short to omit that no sinne is committed but the conscience doth call us forthwith to a reckoning though the act passe yet the guilt is eternally recorded in that booke as also that the life of man is but short after which every one hath his particular judgment and put it over as farre as may be to that generall Inqâ—…est and the latter end of the world what can be long which hath an end and is alwaies running to that end when the end is once come what is all that worth which past before whether they be 1000. or 2000. yeares and what is that continuance worth which is so full of ends that every part thereof passeth away whiles thou hast it minute after minute and houres after minutes daies after houres monthes after daies and yeares after moneths and after some few yeares which as they begin in a minute so end they in a minute perchance not a yeare not a moneth not a day not an houre in a moment comes death when most unlooked for Hast thou spent 7 yeares in sinne if thou be not a man past all shame thou art by this time much the sorier Why then should the hope of living so much longer make bold againe to sinne will not thy sorrow be doubled when thou commest to fourteen and what use returnes to thee of all these fourteen yeares are they not quite lost by following sinne and thou hast now more to doe if ever thou thinke to bee saved then when thou didst first hegin to say then I will sinne because the time of account is farre of as if one would say because I have much wealth I will spend all as though prodigality could find no bottome He that hath a long time by spending it in sinne doth barre himselfe from all time for if thou continue at all times in thy sinne what time can there be betweene sinne and the time of account and if not at first yet at last by a continuall course of sinne let the time of sinning be never so long sinne and judgment will come together and then thou wilt change thy voice and say Oh this long time is past and the account is at hand now that there will be much to doe at this time and where there are so many it is not likely but that some may escape without their triall though God doe teach us familiarly as men by such ordinary matters amongst us as wee may best understand his meaning as when he setteth downe unto us in his word the forme of a judgment yet must wee not tie him to these necessary circumstances whereunto mans judgment is subject for he executeth his judgment as God and not according unto mans weaknesse he is not bound to time or place or examination of witnesses all things are present before him which shall be our Judge as every mans conscience doth condemne him so shall he feele and know the sentence of the Judge neither shall one prevent or interrupt the other If thou canst not run from thy owne conseience how canst thou escape his judgment who is greater then thy conscience A sheep may stray from the flock amongst strangers but he beares a marke which tries him from the rest and discovers him to the owner in like manner the conscience hath its mark which wheresoever thou runne or thinkest to hide thy selfe will dog thee back to judgment and there lay open thy most secret crimes sins and enormities But these the former surmises of thine proceed not so much from ignorance as infidelity and impiety and doe sound in their true meaning this farre The day of account will never come therefore wee may well say it will bee long in comming it is impossible there should be such a generall judgment therefore some must needs escape This is that bitter root which springeth up now and then amongst carnall professors first to sinne and then to deny God against whose majesty wee sinne for if there be a God which were the greatest blaspemy to think otherwise there must needs be a judgment and his judgment cannot be just which were most wicked to imagine if he be partiall to any or not able to punish all and marke to this purpose the order of Gods workes first that is the creation then there followed the fall of man after a generall corruption of man and last of all the deluge and desolation of sinners the old world is a figure of succeeding ages the law was published by Moses betweene God and the people the covenants broken on the peoples part the punishment of the disobedient to the utter rooting our of that people and their Temple which was the visible signe of Gods presence amongst them the