conceit himself to be any great matter 2. Art thou God's creature then meditate thus with thy self when thou art in afflictions that God takes no pleasure in the destruction of his workmanship preservation is a greater mercy than a simple being God will not leave any of his most excellent works done to halfes but perfect what he hath begun 3. Let the meditation of thy Creation spur thee on in the service of God even by nature we tender him our service from whom we receive our being saith Aquinas Aquinas in the first age of the world there was no thought of any idolatry blessings are then most taking with us and work most upon us while they are freshest in memory man came then but newly out of his Makers hands and could not so soon forget him When we consider likewise that the creatures were made to serve us let us also consider that the end why he created man was for the service of himself Excellent was his meditation who imagined the beasts to intimate thus much to man Qui fecit me propter te fecit te propter se He that made me to serve thee made thee to serve himself if therefore the creatures that were made to serve us do now as many times they do annoy us and rebell against us this should put us in mind of our rebellion against God by sin for had not Adam from whose loins we are all descended and who was God's Viceroy and the first created Ruler on earth been disobedient to his Maker and broken the Laws of the soveraign Lawgiver of Heaven unrulinesse had not broken forth neither of subjects against their Princes nor of the inferiour creatures against man their superiour Marvell 〈◊〉 saith Austin Mirari noli si ea quae deseruit superiorem paenas patitur per inferiorem Aug. de verbis Apostol Serm. 12. B p Pilkington in Haggai Vide Theodor. Graecor affect curat Serm 4. if that creature man who forsook his superiour be punished 〈◊〉 his inferiour There is not a Horse a Dog or an Oxe or any other living creature but it must have many stripes before it waâ— be brought to any good order to serve us Bishop Pilkington observeth In word our disobedience to God wâ— the cause of the disobediâ—nce of othâ—â— creatures to us so that when we 〈◊〉 any disorder in nature in what kind soever we must neither blame God nor the creatures but only thank our selves and our sins Sect 4. Of the fall of Adam The next subject of our meditation is the fall of Adam The fall of Adam the fourth subject of meditation Compurationes multas Arias Montan. in Latina versione Adam and Eve were happy in their Creation but alas this happinesse is not long lasting Man being in honour abideth not Psal 49.20 God made man upright but man sought out many inventions many computations as one renders Eccl. 7. ult seeking what in him lay to mar God's workmanship and deface his image Eve being overcome by the Serpent eats of the forbidden fruit and Adam overcome with the perswasion of his Wife takes from her hand that fatall Apple that choaketh all his posterity which being done he is smitten with sudden fear seeth his nakednesse and is ashamed and hides himself and his eyes are now opened to see evil by experience for before his fall he had no experience of the evil of sin and of the curse of God therefore he brake the command of God and did eat of the tree of knowledge of good and evil he sinned because he knew not the miscry of sin but after his fall he seeth the difference between grace and sin what he is himself and what he was before and all the future miseries that are like to befall his posterity and he that before treated him as a son cannot noâ— look upon him but as a slave and vagâ—bond Adam blames his Wife Eâ—â— the Serpent and instead of pleading guilty to their inditement to sweeten the rigour of the Judge they frame excuses to inflame his anger and to render themselves more uncapable of pardon Ah how far more wisely had both of them done Aug l. 11. ad lit c. 3. saith Austin if prostrate oâ— the ground with tears in their eyes oâ— sighs from their hearts and humbe confeâ—sions from their mouthes they had crieâ— out Lord pity us and all our miserable pâ—sterity Causin Histor sacr It was for this saith Gregory thâ— God called them and his voice as it weâ—â— sollicited them to humble them by the sweeâ— accents of his fatherly goodnesse but alas they are insensible God passeth a severe doom upon them the womaâ— shall conceive with pain and in sorrow bring forth children the maâ—â— to eat his bread in the sweat of his â—rows and put his hand to the Plough and be the companion of beasts in tilling of his ground which though he trod â—nder his feet he could not subdue without the labour of his hand and throughout his whole life which is a â—ife of sorrows he is to combate with all distempers never suffering him to be at rest till he return into the boâ—ome of the earth from whence he â—ame and immediately a flaming Cherubim bars up the gate of Paradise and shuts it for ever against these miseâ—able exiles And now he that was the Monarch of the world the father of all mankind the first the richest and â—reatest Lord that ever was on earth he began the fray whereof all his miâ—â—rable posterity have felt the blows his fall being their foil and his punishment the pattern of their pain and miâ—ery and now his heart is the fountain which powrs out its qualities into the substance of his childrens souls Rom. â— â—0 〈…〉 8. and â—ver since this infection hath passed â—rom father to son as by hereditary â—ght and now man is naturally void of all goodnesse and righteousnesse and become a vassall of sin Joh. 8.34 a slave of corruption 2 Pet. 2.19 a slave of Satan Eph. 2.1 2 3. and liable to eternall death that we are all by nature stained with sin appeareth Job 15.14 where Eliphaz saith This is that which our fabulous Poets have shadowed unto us in the tale of Pandora's Box which she opening through her curiosity filled the whole world full of all manner of diseases What is man that he should be clean and he that is born of a woman that he should be righteous and the Kingly Prophet makes this dolefull ditty to a lamentable Elegy and sad plain-song Behold I was shapen in iniquity and in sin did my mother conceive me and what he saith of himself in particular Paul affirmeth of all men in generall Rom. 5.12 saying that by one man sin entered into the world and death by sin whereby he understandeth the bitter root of originall corruption which daily and hourly brings forth the cursed fruits of actuall transgressions whereby we become culpable and liable to eternall ruine
the grave of darknesse who shined through many dark thoughts and apprehensions into the hearts of his disconsolate Disciples for his own Disciples did then â—egin to doubt We trusted said they â—hat it had been he which should have redeemed Israel Luk. 24.21 Here also we may meditate on the excellency of heavenly knowledge that wisdome â—xcelleth folly Eccl. 2.13 even as light excelleth darkâ—esse Light is comfortable and sweet it â— to behold the light of the Sun Eccl. 11.7 Darknesse makes men sad and timeâ—ous so wisdome makes a man's face â—o shine but ignorance is uncomfortaâ—e light manifesteth things as they â—e but darknesse hides them light â—stinguisheth one thing from another â—rknesse confounds things all alike so â—nowledge gives us a right discerning of things but ignorance overwhelms us with horrour and amazement light directs a man in his way but darknesse misguids him so wisdome shews us the true way whereas the ignorant wander in by-paths and fall into the bottomlesse pit I shall conclude this Section Clamant dupliciter 1. Ostendunt dignitatem 2. Ostendunt bonitatem Quocunque te vertis veritas vestigiis quibusdam quae operibus suis impressit loquitur tibi te in exteri ora relabentem ipsis exteriorum formis intùs revocat Aug. de libero arbitrio with that meditation of Austin Heaven and earth saith he and all things therein contained do make a continuall cry round about me that I should love thee O Lord they shew thy worthynesse and declare thy bounty such a world such Heavens such an Ocean such an earth such earthly creatures insensible sensible reasonable and all wonderfully framed Lord how mighty how wonderfull how wise art thou that madest them and therefore worthy our love and being thus made thus to blesse to continue to encrease tâ— multiply them yea more to fill us with them and therefore thy bounty thy super abundant bounty must needs make us to loâ— thee Sect. 2. Of meditating on the Word of Goâ— The second subject of meditatâ— that I shall lay before you is the Woâ—â— of God The second subject of meditation the Word of God It is said of the godly â— that he meditateth in the Law of God night and day Psal 1.2 How often doth David professe he will meditate in God's statutes Psal 119.48 Psal 119 97 and it was his practice vers 23. The Law of God was his meditation all the day long Meditation fastens the Word upon the heart the soul for want of meditation retaineth but little spirituall food the Word of God by holy meditating upon it produceth the same effects upon our souls as Manna Manna nò◠solum sanitatem sed animum Judaeis conferebat Josephus did upon the Israelites for some Writers say that it restored health infused strength and inspired courage into them that they owed those formidable victories they gained from their enemies to this meat that came down from Heaven so pious meditation on the Word changeth the qualities of men making them of a sound mind producing courage and assurance in the hearts of those that before were full of weaknesse fears and doubtings the Devils fly such men who lodge the Word of God the sword of the Spirit in their souls beholding their Judge seated in their hearts as upon his Throne this heavenly bread it was that animated the Martyrs to the flames that gave them courage to daunt their executioners the same food that nourisheth them defends them and that which cures their maladies subdues their enemies its strength no way hinders its sweetnesse there are charms in it that make it pleasant to every Palate that by faith and meditation tasteth thereof 1. Meditate on the transcendency of the Word that it is a transcendent rule of holinesse every Nation hath its Laws and there is none so barbarous whom nature or custome hath not furnisht with some polity the Greeks lived according to the Laws of their sages the Romans followed the twelve Tables and those that had neither Kings nor Lawgivers had the Law of nature for their guid the Jews were governed by the Law of Moses chiefly by the Law of the two Tables Senault Treat 7. disc 5. which if it gave them not strength enough to resist sin it gave them light enough to know and avoid it as one well noteth for saith the Apostle By the Law cometh the knowledge of sin now the whole Word of God both Law and Gospel is a most transcendent and most holy rule God is holy in his works but most holy in his Word Psal 138.2 in it shineth the purity of his nature not capable of the least imperfection the Angels though as fine gold yet are unclean in his sight saith Bernard Bernard how much more the sons of men who are but clods of earth and worms this meditation makes the holiest man to tremble at his presence and cry out with the Prophet that he is undone they that by derivation from him are most holy in comparison with him are most unholy saith Austin yea the Angels themselves when they draw near unto him cover both their feet and faces if Angels that stand at the Mercy-seat do tremble oh what shall sinners do that stand at the bar of justice 2 Meditate on the exactnesse of the Word of God the Law forbids all sin commands all obedience every passage in the life of man is ordered in it as Theodoret observeth of the Ceremoniall Law and the furniture of the Tabernacle that every particular thereof was exactly prescribed by God Theodoret. now if the Ceremoniall Law were so accurate and precise how strict is the Law of Morall holinesse the Law of the Lord is perfect we read that the measures and weights of the Sanctuary were double as much as the ordinary measures a man's actions may carry weight and be allowed among men in common conversation Aug. which will be found too light being weighed in the ballance of the Sanctuary of God saith Austin bring we our actions to this standard and our defects will soon be discovered and that which will seem warrantable and commendable before men will appear sinfull and abominable before the Lord. 3. Meditate on the spirituality of God's Word it requireth exactnesse of soul and spirit it aweth the thoughts and judgeth of externall actions according to the heart I the Lord search the heart to give to every man according to his works Jer. 17.10 The naturall heart it may be will be content with Herod to do many good things so he may have a dispensation in one raigning sin and it may be to suffer a little to do penance with a Papist and then sin again this it could brook well enough but to be restrained in every thing this flesh and bloud cannot endure but whatsoever liberty the flesh can desire whether in thinking speaking or doing contrary to that duty which belongeth to a man's place as he is inferiour or
is more than to touch him 1. Some say Resp. she believed the resurrection by seeing him therefore needed not this further confirmation by feeling but Thomas would not believe unlesse he both saw and felt Joh. 20.25 the rest are so affrighted that they know not what to make of it 2. Others say Marlorat ad loc he would not then be toucht of her to intimate to her that she came with too much a carnall mind to touch him a mind too low in regard of this glorious occasion Christ being now risen and glorified for his resurrection was the first degree of his glorification it did not satisfie her to answer Rabboni but she runs to him and claspeth him and clingeth about him as the affection of love did dictate to her but saith Christ Touch me not in â—uch a manner Dr Sibs Serm. on Ioh. 20.16 Vide B p Andrews Serm. in loc this is not a fit manâ—r for thee to touch me in now I â—m risen again She thought to conâ—erse with him in that familiar manner as she did while he was on earth when she powred ointment upon his head though he were the same person yet his condition was changed he was before in the state of abasement now in a state of glorification and that she must not touch him carnally Aretius ad loc nor any longer expect his bodily presence upon earth but follow him in her heart and affections to Heaven but touch him by the hand of faith when he was ascended to his Father as Austin saith Mitte fidem in coelum tetigisti Send up thy faith to Heaven and then thou touchest Christ Calv. ad loc 3. Others say it was not an absolute peremptory prohibition of touching him at all but only of immoderate embraceing for both she and other holy women afterwards took him and held him by the feet Mat. 28.9 Oh how glorious are the feet of the Lord of the Gospel 4. Cardinall Bellarmine Bellarm. hath a conceit that perhaps may be sound enough that it was not a perpetuall prohibition but only to be in forcâ— for the present time which he conjectureth from the reason for I am not yet ascended or ascending I am not yet leaving you but have yet many dayes wherein I am to be conversant with you during which you shall have time and leisure enough to touch me and therefore forbear now at this time and do that first which is most needfull Go to my brethren and tell them that I am risen and that I ascend to my Father and your Father to my God and your God 1. The meditation on the Resurrection of Christ may teach us that Christ arose as a publick person and therefore all the faithfull shall rise again the Resurrection of Christ is a certain pledge of their resurrection as in the first fruits all the rest were sanctified so by Christ all the harvest of the faithfull is consecrated to a joyfull resurrection 1 Cor. 15.20 Hence Christ is said to be the first begotten from the dead because he is the cause of the resurrection of all the faithfull Joh. 11.25 Col 1.18 That God by the Resurrection of Jesus Christ doth testifie to all the children of God that the guilt of their sins is taken away for if there had been any sin that Christ had not satisfied for he should have lyen in the grave to this day 1 Cor. 15.17 3. That the vertue and power of our Regeneration in this life cometh from the power and vertue of Christ's Resurrection Eph. 4.8 10. This confuteth the Socinians that hold Christs Resurrection onely exemplary and the Pelagians that say we have power to raise our selves therefore every one of us should labour to know the vertue of his Resurrection by an experimental and practical knowledge according to that of the Apostle Phil. 3.8 10. and because we cannot have this knowledge of our selves let us pray to the Lord to give it us Eph. 1.19 1. Let us labour to know the power of God in raising up Christ from the dead our faith and hope is grounded upon the power of God 1 Pet. 1.21 that raised him from the dead that therefore he will bestow all good things upon us And here we must consider the will of God for his power is effectual when it is according to his will Joh. 6.39 40. God hath promised to be our God and to bestow all good upon us thus considering of the power of God as it is an effectual and working power joyned with his will it is a means whereby our faith and hope cometh to be in God 2. Let us meditate on the goodness of God in raising Christ from the dead we call him our Father and Almighty Father for otherwise if we consider the power of God without his goodness it will make us to flye from him rather than to trust in him this goodness of God is manifest in that God raised him up and gave him glory and all for us and our glory Sect. 8. Of meditation on Death The next subject of our meditations is is Death The eighth subject of meditation is death Life and Death are common accidents to all living creatures saith Aristotle God made not death but death crept and entred into world through the envy of Satan and man's disobedience If God had made death he would not with tears have bewayled dead Lazarus whom therefore he restored to life that the Devil might see it is but lost labour with rage to pursue the children of God to take them out of the world forasmuch as those whom men may deem utterly lost and destroyed do live unto God The meditation of Death belongeth to all sorts of persons seeing it is appointed to all men once to dye and that by reason of sin Rom. 6.23 Obj. The Pelagians say That Adam should and must have dyed though he had not sinned even by the necessity of nature and by the condition of his creation being made of corruptible or mutable matter and with a mortal body Resp I answer That as some things are mutable which nevertheless shall never be changed as the good Angels might have fallen as the evil did before they were confirmed so there may be something mortal which yee for all that need not dye for as the * Mortale duplicitèr vocatur viz. vel quod naturae necessitate mori oportet vel quod peccati merito mori potest Quod quicunque dixerit Adam primum hominem mortalem factum ita ut siâ—è peccaret sive nòn peccaret moreretur in corpore hoc est de corpore exiret non peccati merito ed neessitate naturae Anathema sit Concil Melevit cap. 1. Learned have observed A thing may be called mortal two wayes either that which must dye by the necessity of nature or that which may dye by the desert of sin For the first Adam's body was not so mortal that it must have dyed by