Meditations, Meditation 69 – Meditation 71
69
To perceiue and finde the truth of Christ, we must not looke into our selues, but into Christ and the doctrine wherein he is deliuered, and which he deliuereth. For if we looke into our selues, we can see nothing in our selues, that may prooue the gift of Christ vntounto vsus. We may verily see, that we neede those effects, which by Christ are performed, euen redemption, and regeneration; but that the Sonne of God should take vponupon him the nature of mā to effect this, in our selues wee cannot finde. For first, man was created without any neede, or helpe of this incarnation; and therefore there was no instinct of such a mystery planted in him at his creation, as there was of the Deity. Againe, man being falne, he could not see any perfect way out of his miserie, as appeareth at this day among the Heathen that know not Christ. Thirdly, were man neuer so intelligent, yet being but a creature, which cannot comprehend his Creator, how could man comprehend this mystery, which was a secret purpose flowing out of the vnsearchable will of God, whose Spirit none knowes but his owne spirit? so that what issueth therefrom, is such as the eye hath not seene, the eare hath not heard, nor the heart of man conceiued; and among these principall is this mysterie of our saluation by Christ. Wherefore going out of our selues, and not seeking Christ in our owne wisedome, which comprehendeth him not, let vsus goe to him and to his doctrine; and therein wee shall finde admirable wisedome, excellent iustice, deepe mercy, infinite power, perfect holinesse, and in summe a mysterie becomming God as the Author of it, and fitting aboue all other the miserie of decaied and wretched man. If we looke into this mystery, we shall see him restoring man, by whom man was made, and who better then he? we shall see man die for the sinne of man, & how could Gods iustice bee otherwise satisfied, there hauing been a vow that man should die when he did eate? We shall see the Spirit of puritie which first made man to Gods image, renewing and sanctifying him aboue the first strength. We shall see a Law of perfect holinesse taught and prescribed by Christ, fit for God to require, and for man to performe to his God. And finally Christ bringeth vsus to the presence of God our Soueraigne good, defending vsus in the way from our ouer-mightie aduersaries the diuels and their seruants, whom also at last he wholly suppresseth. These things are in the doctrine of Christ: Things necessary to bee done for the saluation of man, but not done at all, if not done by Christ; for in no other wee finde them performed. And if we looke into some circumstances of this doctrine, we shall finde that Christ was prophecied of inparadise by God: in Egypt by Iacob, in Iudea by the Prophets, the Iewes the enemies of Christ confirming it. Besides, the story of the fall we finde fitly to agree with our present condition, and that is deliuered onelyonly in that storie wherein also Christ, the Remedy of the fall is promised. Wherefore one issuing from God, the other also hath the authoritie of the same reporter. And though Christ hauehave no need of the diuels acknowledgement, yet their testimony may serue against themselues; and it was from below if not from aboue, that the Sibyl cited by Virgil foretold of Christ: Christ being on earth, was confessed by the diuels; and wicked spirits at this day trading with witches, seek to draw them from Christ to themselues. Lastly, the prophecies of Christ himselfe concerning Ierusalem, concerning the succession of his owne doctrine, of his disciples and beleeuers, became true in the euent, and as it was prophecied, to this religion and doctrine the diuell opposed himselfe aboue all other by persecution; wherefore it was aboue all other, the chiefe doctrine that opposed him; in the opposition, ouerthrow, and vndodoing of whom and his workes standeth a maine part of our redemption and saluation.
70
The diuels preaching is cleane contrary to Gods. God beginneth with the Law, and endeth with the Gospell: but the diuell begins with the Gospel, and ends in the Law. God saith, When ye eate ye shall die▪ yet to man being dead giueth Christ to restore him. The diuel saith, ye shall not die at all; yet when man (by his temptation being become mortall) should be restored by Christ, he goes about to kill that Christ which was to be the life of them, whom he had promised that they should not die at all. So continually before we sinne he saith to eueryevery one of vsus, God is mercifull, and Christ is a reconciliation for all our sinnes; but after wee hauehave sinned, he saith, whosoeuer sinneth is not borne of God; The soule that sinnes shall die. And to them that sinne after grace receiued; There remaines no more sacrifice for sinne, but a feareful looking for of iudgement. But we must cure our selues by contraries. Therefore let vsus still vse Gods kinde of preaching to ourselues; which is contrary to Satans. Before we sinne let vsus set the whole Law, euen the terror of God before vsus, to affright vsus from sinne, and hauing sinned, let vsus carry the yoke of the Law vntill we be truly humbled for our sinnes: But after due humiliation, let vsus take hold on the Gospell; which to all penitent Christians, is the true and rightfull successour of the Law.
71
There are two sorts that reade bookes, to make thē selues better by them: One, that gathereth from them whatsoeuer addeth to their knowledge or vertue. The other would make it selfe better also, but it is in reputation, and glory; for by seeking of faults and errours, they desire to raise themselues aboue the writer. But I must borrow leaue here to vse the words of Christ, I tell you the Publican returnes home iustified rather then the Pharisie: The humble learner is more substantially increased, thē the proud Scribe, and the ambitious disputer. The first gets into him an essentiall growth, the other raiseth himselfe only vponupon stiltes. The one, acquireth more solide matter, the other a greater swelling; the one increaseth in the inner man, the other in the old Adam. Surely the latter with Mary hath made the better choise, there beeing no comparison betweene the increase of life eternall, and the puffing vp of vanishing and vaine glory. Wherefore let vsus couet the best gifts, and though wee need not put out our eies, not to discerne faults when we meet them▪ yet it is both needlesse, foolish, and sinfull to vse our eyes to that purpose onelyonly or chiefely. But the whole and chiefe ayme of man in all things, beeing the kingdome of God and the righteousnes thereof, let him in reading keepe that still fixed before him, as his especiall marke, fitting and leuelling thereunto eueryevery thing that will serue to this end. If thou meetest with errors in doctrine, thou maist warne thy selfe & others of them; but if onelyonly with slips of infirmitie, couer them to thy selfe and others, considering that thou also art a man subiect to the same if not greater frailty. And so shalt thou best aduance the benefite of that worke to thy selfe & others. For that which is read by an vnderstanding sweetned and seasoned with humility and charitie, discouers to such a reader the whole beautie, treasure and goodnesse it hath, and bestoweth all on him. But to the proud inquisitor, it hideth much of itselfe, being vailed and couered with an apparance of euill cast vponupon it by the euill minde that read it. Besides, when good things be found, and among them some faults though excusable, if the minde out of weakenesse or censoriousnesse dwell vponupon those faults, it is a great oddes but vponupon so kinde entertainment, they will make bold to perswade, that the good shall doe no good, but that which is faulty shall giuegive a distast to that which is profitable. But as in the church so of the Church, let all things be done to Edification.