Meditations, Meditation 30 – Meditation 38
30
As a man in his first conuersion yeelded himselfe into a generall submission vntounto the spirit, so must hee doe in eueryevery particular action; and then most resolutely when sin tempteth most strongly our selues. Wee made our couenant at first for the whole, and continually we must performe the parts of the promised whole. When we gaue our selues to the spirit, of dead branches to be made liuely branches, withall inclusiuely, we gaue our selues to bring forth the continuall fruite of liuing branches; which is done by a continuall sucking of life from the spirit which quickneth vsus. Now if we rest contented onelyonly with our first ingrafting, though the Almightinesse of him whose seed is immortall, and who wil not faile of his end, may preserue vsus aliue, yet do we what wee may to kill our selues, and to falsifie our couenant with him: who therefore beeing offended will chastise vsus with temporall iudgements, and desertions, and will shew that when hee is angry he is a consuming fire. But let the true sonnes keepe neere to their father, let them keepe close to his spirit, moouing at eueryevery motion of it, and filling the wants in their Lampes with the continuall oyle thereof; for this spirit is our very life and the witnesse thereof; By our generall resignation this life entred, and by particular resignation this life increaseth; so the more we sow to this spirit, the more we shal reape of life eternal. Again, as a mā in his great & main conuersion from a sinner & guilty, to a sanctified and iustified man, goeth ouer himself in general with yt iudgement of the Law, whereby finding himselfe a man of death, he flieth vntounto Christ, who baptizeth him from his guilt, and sinfulnesse by his Bloud and Spirit; giuing both his actuall righteousnes; and the spirits habitual righteousnesse; so after the committing of eueryevery particular sin, we shold go ouer it with a particular iudgment of ye Law, wherby acknowledging it to be a worke of death, wee should flie to a particular applicatiō of the great Baptisme: that so putting away the particular guilt of that sinne by the washing of Christs blood, and the particular vncleannesse of that sinne by the washing of Christs Spirit, we which before were generally clensed and iustified, may also hauehave a particular and continual clensing and iustification. For our inward and outward Baptisme though at once performed, is of continual vse, and daily wee must hauehave a recourse thereto (to wit by the outward remembring and passing to the inward) that the stocke of iustification, and sanctification at first imparted may be daily applied, and distributed to our particular necessities. And thogh being in Christ we hauehave in him iustification and sanctification, yet God expecteth wee shall not let either of them shift for it selfe, and to worke on vsus, not working therwith. But hee looketh that daily sinning against him, we should daily offer vp to him the iustificatiō of Christ to purge away the guilt of sinne; and daily request of him the Spirit of sanctification, and the increase thereof to purge away the defiling of sin. Thus doing we keepe our selues in cōtinuall purenesse, and to be pure wee must do thus; And because the latter is most painfull but absolutely necessary, we must giuegive great heede therto. For all sinne leauing on vsus guilt, and a staine, the guilt is not ordinarily forgiuen except the staine bee taken away; therefore as oft as we would be forgiuen of the guilt by Christs bloud, let vsus aske Christs Spirit to wash away the spot contracted by sinne. When Dauid will hopefully pray to bee deliuered from bloud-guiltinesse, hee must pray also, Create in me a cleane hart, and renew a right spirit in me. Thus must the sonnes and daughters of God put away eueryevery vncleannesse from among them, beeing perfect in their purposes and endeauours, as their heauenly Father is perfect. And when they intreate this Spirit to clense the blemish of their soule, they must doe it with a submission to the spirit, to be wholly guided & changed therby, and particularly to hauehave that very sin slaine, which before defiled them; that the spirit may be as it were reuenged on the sin which grieued it, and that it may be restored to the true place and power thereof, euen of raigning & dominion ouer vsus and our sinfull lusts; from which it was degraded by that rebellious sinner, which therefore must now bee subiected and cast downe vnderunder it.
31
Death in respect of this life seemeth to bee a great euill, because it is an end of life, and of all the pleasures thereof. But the same death is rather a most excellent benefit which putteth vsus out of this life subiect to euill, and whose natural happinesse is in the creature, into an eternall life beyond the reach of euill, whose happinesse is the enioying of the infinite fulnes of the Creator, in whom the goodnesse of the creature is also included. Therefore death is a gate, whose neare side, though it seeme couered with blacknesse, yet the inner side is couered with shining gold, and the purest light hath her dwelling there. Let vsus therefore with the holy men of God by faith, looke to the farther side of this partition, let vsus pierce beyond darknes vntounto light, beyond the shade vntounto glorie, not sticking altogether with the blind multitude on the darknes, which is on this side, as bounded therewith. Then with Paul shall we crie to be dissolued to be with Christ, wee shall so admire the inside, that wee shall despise the outside; wee shall with the holy Martyrs & Saints push at this gate, saying, Open the euerlasting doores, that wee may enter in vntounto the King of glorie. Besides, if wee will looke from our selues to other creatures, wormes, birds and cattell die for the profit of men, yea for their pleasure; yet man created them not, neither can claime any right to this power of their liues, but by gift. But God by creation hath a right to man, and for his glorie hath appointed man to die, which oweth infinitely more to God, then the creatures to man: yet man is loth to do that for God, which without feeling he will hauehave the beasts doe for him. But, O man, yeeld to thy Maker, be thou for him, who hath made the beasts for thee, and therefore himselfe. Breake not this appointed order: thou hast this addition of comfort, thou goest to happinesse when thou diest, and so God doth not kill thee, but call for thee. He takes thee not from being, but alters thy being, and makes it better; follow him gladly therfore, remouing thee to blisse: and the Law which thou willingly allowest on the creature to his extinguishment, allow also vponupon thy selfe for thy aduantage. But if thou wilt not yet away, thou must, thou maist lose the benefit which might be made of it, but escape thou canst not; the decree of heauen must stand in despight of thee; and to conforme our selues to it, is our chiefe wisdome and ease.
32
Many things are troublesome and full of worke; one thing is easie, readie and mannageable. Many things can tend no farther then this world, which tendeth but to vanitie and corruption; one thing tendeth to eternitie, and to happinesse in eternitie. Againe, these many things leading to vanity, hinder much that one thing which leadeth to eternall felicitie. Let men therefore chuse that one which is easie, and rewardeth with happines, rather then the many which comber vsus, only for vanitie. But especially let them beware, that with those many things of vanitie they comber and hinder not that one thing of felicitie. Let them beware, that with temporal trouble, they purchase not trouble eternall; and so take paines neuer to bee out of trouble. Many there are, who hauehave a smoking flaxe of religion in them, and ambition or couetousnesse allureth them to put into their harts, the many things which are combersome, thinking still to retaine roome for that one thing which is necessarie. But by little and little the many things so possesse the heart, that the one thing is thronged out, and the smoke which might hauehave been a fire, is no longer a smoke. Thus doe they kill the spirituall life which began in them, and with many cares buy death eternall. But pittie your selues, O ye sons of Adam; know your strength, and take heed you sell not your soules for the whole world. Some indeed hauehave a greater force and dispatch to turne ouer many worldly businesses, but take heed thou ouerlay it not. Some are weake, and a little ouerthroweth them. Let not a horse vndertake the burthen of a Camell, and let neither goe beyond his strength: the surest way is, to bee faultie (if on any side) on the best, and surest side; therefore bee sure thou allow enough to that one thing which is necessarie, though thou abridge and lessen those many things, which are troublesome and transitorie. But if thou fillest and ladest thy selfe with care, thou becommest indeed a Camell, euen a beast of burden, thou canst not goe through the eye of the needle, thou hast too much about thee, to goe in at the straight gate of the Kingdome of heauen.
33
Mankind hath rooted in it a facultie, or rather an impotencie of desiring, which cleaueth fast to him through his whole life. Whatsoeuer outward changes befall, or whatsoeuer prosperity without change, there is a roote of lust and desire in man, which still will bud foorth; and if it fasten on nothing to be desired, it is in paine, and desireth earnestly to desire something. The reason of this, is the saying of Christ, That which is born of flesh is flesh: to wit, that which is borne of fleshly lust, is lustfull flesh, the effect is like the cause. Hence are those endlesse desires, which are euer reaching, though without need, with out vse. Hence it is, that the man who is ignorant of his owne nature, so often deceiueth himselfe, while as often hee telleth himselfe, that such a thing had, hee will leaue desiring. For euen after that had, hee desires afresh, and on that verie thing ofttimes whereby hee thought to bound the old, he raiseth a new desire: the whiles hee perceiueth not, that himselfe is still the cause of his desires, and not the obiects; so that whiles he is himselfe, hee shall still desire: Indeed when a thing desired is enioyed, the desire seemeth to cease, and then man thinkes hee will desire no more. But that is but one single desire, which ceaseth by the obtaining of that his obiect, the power of desiring still remaineth vnslaine, and is no more taken away, then a roote by the breaking of a single branch; therefore it still newly buddeth out, and makes endlesse worke, vponupon the ende of one desire, sending foorth a new. But what remedie is there to this euill? Surely we must not run so much to obiects thereby to satisfie and quiet desires, which is endlesse; as to our selues, to kill them all in the roote. But this euill cleaueth so fast to man, that except man can be vntwined frō himself (which is also very hard) it seemes impossible to bee cleared. And this very thing that is impossible to man, is possible to God, and done by God. He by regeneration putteth a new man into vsus, which eateth out the old man corrupt through these deceiueable lusts. This new man teacheth and mooueth vsus to denie the lusts which fight against the soule. It changeth vsus and our nature, and makes vsus dead vntounto lusts, and aliue vntounto truth and reason. Therfore if wee will bee at rest in our selues, and keepe a perpetuall Sabbath in our soules, let vsus pray for this godly nature vntounto God the father of it, which may free vsus from this slauerie of lust, (that like the Egiptian bondage still sends vsus about to seeke worke for our selues) and may put into vsus holy, reasonable, and measured desires. Let vsus giuegive our selues wholly to be led by the light and motion therof, taking no care to fulfill the vnlimited lusts of the flesh; And surely this world of vanitie is not worth a long or large desire, neither is the lustfull desire of any thing, more then a sickenesse & labor of the mind, and no helpe to the thing desired.
34
As a man Regenerate hath two natures in him, so hauehave tēporall euils which fall on him, two natures and effects instilled into them from the former two. For first by the old man they hauehave a taste wholly bitter put vponupon them; they are to it proposed and beheld as punishments, euen the strokes of God hating and afflicting. This made many holy men cry out in their agonies that God hated them, that hee did set them as Markes, that they were borne vntounto sorrow and darkenes. But the godly nature which wee hauehave from Christ, touching these afflictions when they touch vsus, turnes them as the waters of Marah into wholesome sustenance, yea into medicines; For Christ is actiue euen vponupon his passions, both in himselfe and his members. And as all such troubles are sanctified by the touch thereof, so doth the same nature inwardly teach vsus that these chastisemēts are the strokes of a louing Father: & withall it so comforteth and asswageth our soules with the oyles therof, that we reioice amid tribulatiōs: & among the complaints of the old man, there often breake forth pangs of ioy sent from this holy and blessed nature, as wee finde in the writings of the Prophets. Let vsus therefore in our sufferings not so much looke to the outward shew of temporall euils, but goe inwardly into that temple of ours where the holy Spirit dwelleth, and there let vsus aske aduice of it, & inquire what they are; This Spirit will answer vsus with comfort, that they are blessings, that they are blessed to vsus, that they cure vsus, beeing heauenly exercises imposed to suppresse our corruption, to keepe our new man actiue and able, & to make him bring forth the fruite of patience, and righteousnesse. And if we hearken with beleefe and rest to the spirit thus informing vsus, we shall see the promised effects, euen increase of sanctification and glorification.
35
Most rightly doth the wisedome & grace of God informe vsus against lust, which is the maine roote of sinne, a mistresse of folly, & an inuenter of torments. It is still begetting of sinne, for still it setteth vsus either against God, or holdeth vsus from him, by committing euill, and omitting good; it wrappeth vsus in continuall folly, for it selfe is blindnes and possessing the vnderstanding neither seeth it self, neither suffers it to see. Accordingly it imployes man in many endlesse, vnprofitable yea impossible proiects, which condemne the man that laboureth in them of a darke and deceiued iudgement, and withall punisheth him for it; It filleth our life with torments, for whereas enioying, is the comfort & chiefe portion out of this life, lusts neuer suffer men to enioy, or at least not long, but sets him still on new worke, and spurres him vntounto new trauailes. It tells the minde that which thou hast is nothing, except thou hauehave some other addition & increase: that which thou art is nothing, except thou some way increase it thy selfe. So is the soule still driuen from her rest, & made a Lackey to trudge on the businesses of lust; Amidst which trauailes she meetes with many crosses, feares, griefes, which like theeues and wilde beasts stand readie for them which go that dangerous way; how much better were it for the soule to cut it selfe off by diuine circumcision from this accursed lust, and to ioyne it selfe to grace, the contrarie and remedie thereof? For grace will draw vsus nearer to God our happinesse, it will make vsus to rest in God, and by conforming vsus to him will both please him and blesse vsus: it will be a light to our soules, euen a day-starre in our hearts, shewing vsus waies right profitable and possible; it will ease vsus from many harsh and laborious seruices, teaching vsus to beleeue, that it is farre better to walke in the sight of the eye, then in the lusts of the flesh.
36
There are many considerations which would allay the swelling of Ambition, if they were as duely applyed to it by reason as glorious obiects are to it by corrupted nature. Now since with naturall men, naturall thoughts fit best, let vsus talke with them in their owne language. It is a confessed thing by all that vnderstand this life, that enioying is the height & vtmost of life, and the more solide and hearty inioying, the higher is that height. This being chiefest, to that should the minde chiefely aspire; for if it goe to that which seemes higher, but is not, it sells substance for shadow, and being, for seeming. Now if we inquire in what estate this enioying is greatest, we shall finde in that wherein naturall, and as we terme them, kindly affections, and desires, hauehave most satisfaction. For indeede what comparison is their betweene the imagination of being pointed at for greatnesse, and the solide sweetnesse of being loued of a wise and honest friend? What comparison betweene the officious and hartles complements of seruice-offring-flatterers, and the obsequious louelove of a chaste wife, and dutifull children? what equality betweene the delicate inuitations of a dainty feast vntounto a cloyed stomacke, and the sweetnes of plaine fare to a naturall appetite, which desireth it not▪ beeing desired of it. If these be the better comforts of life, and that life is better which hath most of them, then in a meane degree and not still in the greater is the best portion of life. Therefore it is not amisse for men sometimes to aspire downwards euen to the conditions of an estate beneath them selues. This I set forth not as perswading an vniuersall priuatenesse (which as mans ouer-spreading ambition will euer make impossible, so it needeth not) but only in a publike fortune to carry a priuate minde not swilling in too generall and large desires, but bounded within naturall, and becomming affections. And this, not to make a heauen of it on earth, as the Philosopher in vaine assayed, in a world so throughly tempered and seasoned with misery; but to draw men vponupon profitable and aduantageable termes into the most quiet and orderly compasse of life; that the order and quietnesse thereof might allow roome for the practise of some course profitable to the Commonwealth, and especially to the contemplation of a better life. For these are too much put out of minde by swolne Ambition; that oft so takes vp the whole heart, that it thrusts this present life, the countrey wherein life was receiued, and that country where only true life and happinesse shall bee, beyond all care and remembrance.
37
The pleasures of this world after they are past, (and after they begin they are going to be past) are as much nothing as if they had not beene. Therefore whē sinfull pleasures tempt vsus, let vsus thinke, that if we by Religion put them not from being, they will euen by beeing put themselues from being. Wherefore let vsus much rather choose, that grace should make them to bee nothing, and to performe an acceptable worke to God, which shal hauehave his reward, then giuegive them leaue by their owne nature to bring themselues to the same nothing, and yet to leaue guilt behind, and obligation to punishment. But if the mind will needs dote on dying pleasantnesse, let the same mind at that same time know and beleeue the pleasure of seeing Gods face, infinitely to exceede this both in quantitie and in qualitie, and that it shall as certainely appeare to vsus hereafter, as these doe now, if wee refuse these for it. There is no ods that may disswade vsus, but presentnes of the one, and futurenesse of the other; which being againe vnmeasurablely ouerwaied by aduantage of excellencie and eternitie, should so mainely carry vsus, that we should despise the presentnesse of all sinfull pleasures, much more then Iacob his next present seuen yeeres libertie for Rachel; or one that proueth masteries his present ease and pleasure for a corruptible crowne.
38
The affections of man are vsefull and commendable, meeting with fit occasions, and limited by due measure. But they are commonly inordinate among vsus, and lay hold on wrong obiects, or on true in wrong measure. Ioy is good, yea necessarie, when Gods louelove is beheld and considered. And ioy is good, when Gods blessings are powred vponupon vsus, for euen that ioy is the gift of God: but ioy oft transgresseth; for it reioyceth more in the blessings, then in God; and it is too liuely in temporall things, and too dull in eternall. Yea, it reioyceth somtimes in sinne, our owne or others, which is a ioy in the place of sorrow. For sorrow, though hated, is also very profitable, and excellently meete for the sinfull and miserable estate of man. Sinne, when it hath myred the soule, by repentant sorrow hath the filth, (though not guilt) washed away, and indeed the guilt is not washed away by Christ, vntill the filth bee washed away by spirituall sorrow. For as long as the dregges of sinne lie on the soule vnbathed in repentance: so long the blood of Christ, as it were, lotheth to come neere it. Againe, sorrow fitteth excellently the, estate of vanity and misery, that our looke being sad, our heart may be made better; and that griefe may stirre vsus vp to apply our hearts to wisedome, whereby wee may escape through vanitie and misery, into immortalitie and happinesse. But sorrow is often faulty, when it sorrowes more for losses, then for sins; which in effect is more for losses of this life, then of life eternall. It is faulty also, when it is stubborne against spirituall ioy, and will not let the hart reioyce in the mercy of God, though he bid it reioyce continually; yea hatred it selfe is good, yet in one only cause, when it is against men that hate God; for then may we hate both their wickednes, and them as our vtter enemies. Yet wee must beware wee hate not men for some single sinne, who otherwise striue to liue vprightly; for in many things we offend al, and hauehave need our selues in such cases often to be spared. To such belongs the Spirit of meekenes to restore them; and if Dauid say, I hauehave sinned against God, the Prophet must say, Thy sinne is also forgiuen thee. But the habitual and greedy sinner, that putteth God far from him, and in defiance saith, Who is the Lord; this man is odious, and Iehosaphat shall be bitterly chidden if he louelove them; yet the bond of charitie may still hold on, which must watch that our hatred be for Gods sake onelyonly, and not our owne (for man ought not to hate man in his owne behalfe.) Beside this, charitie must pray for the amendment of him; for charitie to man desireth the preseruation, not the destructiō of man, as farre as it may, without▪ offending the charitie of God. But summarily to bring all affections into their true vse and proportion, let vsus finde out both their vse and measure in the word of light, kindling or quenching them, lengthening or shortning them, according to the direction and line thereof.