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
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
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
past have not refused to be Shepheards and they which at this day doe rule in the State have this as no meane title of their authority to be stiled Shepheards of the people yea God himselfe doth vouchsafe to expresse the Government which he taketh over his people under the title of Shepheard and Christ Jesus our Lord who died for mankind is called the great Shepheard of our Soules And indeed the charge over a flock or people are much like wee in England have a great desire to deale on Sheep and it is one of the chiefest commodities in the Countrey they are so profitable their Wool is in great request at home and with strangers their bodies are good for meat or medicine yea their very excrement have their use they are gentle of nature not dangerous to be handled as other beasts which are armed to defend or offend howbeit in this doth not the resemblance hold so well but if you respect the weaknesse and necessities of Sheep it may notably expresse the care the faithfullnesse the diligence which God useth in governing his people God is desirous to rule his servants as a flock of Sheep not for any great profit he can make of them neither is it intended of him which needs it not or lookt for there where it cannot be had for though their bodies were of excellent imployment by creation yet what are they of themselves since Adams Fall but cages of uncleane Birds nests of sinne grievously tainted with a sicknesse that in Sheep makes carcasse and Wool unprofitable It is alone then for our profit that hee will have us under government the Laws which he makes are not for his owne good which is infinite goodnesse in himselfe but for ours neither the courses which wee undertake under his direction for his happinesse who is eternall happinesse himselfe but for ours True it is that he addeth unto his Law authority to make us the rather yeeld unto that which is for our benefit and from his authority doth proceed reward or punishment that wee may know hee commandeth not in vaine Moreover the government of men as they best know which know State matters is the men themselves being so variable full of discontent and malice above all Creatures if wee will count them tame because of reason wee shall find them wild and savage by evill course and custome of life notwithstanding God doth make them so his owne whom he rules as his flock that none shall be able to pull them out of his hands he will not lose one of the least of them he leaveth the ninety and nine to seek out the wandring and lost Sheep and when he hath found him layeth him on his shoulders with joy and returning home maketh merry with his Neighbours for the Sheep that was lost but is found he knoweth his Sheep and is known of them he will lay downe his life for his Sheep and will not forsake them he bringeth them into the sweet pastures of his holy Word and refresheth them with the coole Waters of his Spirit he hath a rod and a staffe the rod keeps in his Sheep and the staffe keeps out the Wolfe by all which it commeth to passe that no flock is in such state as his they have a comely order in their going forth a provident provision of needfull things and sure safety all about them happy is he that can say The Lord is my Shepheard he that is not of this fold is of the Devils wast Christ hath many promises of good to be done unto his flock and for his flockes sake it is he cannot abide the Wolfe of which one is no good Neigbour and the other a deadly enemy to Sheep I count him the Wolfe which is the knowne adversary and the Goat is the loose Christian the adversary hath a bloudy mind and the loose Christian is offensive by an ill life Meditation 13. Dulnesse of Spirit THere is no disease more dangerous to a religious Soule then dulnesse or heavinesse of Spirit which makes the ground of the heart so cold that the seed of grace lyeth for a time as it were dead and hath no growth it makes the Christian either fearfull or slow to doe good and layeth him open to tentations it ariseth from the corruption of nature which is froward increaseth by diseases and discontentments and groweth to a head by particular doubts and uncertainties it hath strange Symptomes even in those which have beene well schooled and trained up in Christianity it suggesteth and would perswade them well-neare that it is all as well with the godlesse as the godly that he is in as good cause that sweareth as he that feareth an oath that an upright conscience is but a ceremonious scrupulosity formality and complement may serve as well that the world is not so unworthy a thing as lightly to be set by and the joyes of Heaven belong rather to Angels then men it is offended at hearing or reading Gods word prayers good workes holy meetings and hath some exception against them all it will perswade thee in particular that God doth not regard or so much as respect thy service and close with thee this at last if thy calling bee so worthy as thou wouldst make it yet art thou unworthy of thy calling unfit and so farre from speeding in it that it were better for thee to doe any other thing or just nothing I know not whereunto I may better compare this disease then to that which in women yong with child they call Longing when the stomach stopt with ill humours the appetite is altered and the Patient importunately desireth strange meats so in this cause naturall inbred corruptions striving against grace and abounding within doe alter the godly appetite making Gods servant loath his ordinary diet and exercises as being uncomfortable unsavory and to affect strange things contrary to the health of the Soule They which travell by Sea when they see it once calme and on a sudden to dance and shake and know no cause why looke for a tempest shortly after so this dulnesse or heavinesse which is so unquiet and out of order goeth many times before some greater sinne let it be considered whether such a kind of dulnesse came not on David before his adultery and numbring the people on the Disciples before they forsooke their master and specially on Peter before he denied his Lord. I put a difference betweene this heavinesse or dulnesse of spirit and that hardnesse of heart deadnesse or benumming which is proper to the wicked in cause for that proceeds from customes and habits in sinne from wilfull stubbernesse this from the reliques of corruption yet abiding in Gods children in degree that is without sense or feeling Like a lethargy this hath some resistance and like the fit of an Ague in event that doth make them worse and in the end overcome them this the godly doe overcome and after grow the better advised The meanes to avoid