Meditations, Meditation 57 – Meditation 58
57
Consisting of eight parts.
I. Part.
There is one (otherwise wise inough for a sonne of the old Adam) takes vponupon him to measure the Ocean of Gods wisedome flowing in the mystery of mans saluation, with the cockelshell of his owne wit, and accordingly with his iudgement he walkes ouer the length and breadth thereof, laying his high and mighty censure vponupon it. The honestie of Diuines he debaseth, and preferreth that of the Philosopher: the religion of Palestine hee condemnes, but commends the Christian religion as a thing well contriued. Yet his commendations seeme not to be heartie, since vnderunder them there passe from him certaine vndermining sentences, which strike at the maine Pillars of that which he commends. The odious comparison of the Christistian and Mahumetane religions, because the Mahumetane succeedeth the Christiā, in the pretence of a greater perfection, as the Christian doth the Iudaicall, may passe the more vnresisted because it is apt of it selfe to fall. For it easily appeares that therein the diuel was lesse then Christs Ape, mentioning only and not performing an imitation. For Christ hath really out-gone the Law: First, he hath iustly abolished the types and shadowes thereof, by bringing in the substance and things themselues. Secondly he hath taken away the ignorance vnderunder the Law, by giuing such a knowledge, that the least in his kingdome is greater then the greatest vnderunder the Law: and thirdly, he hath amended the weakenesse of the Law, by giuing strength to his seruants to performe what the Law before could onelyonly teach. But in which of these points hath Mahomet made any probable progresse beyond Christ? Types and shadows of future things he cannot take away; for there are none in the Christian Religion. Ignorance, hee is so farre frō amending, that he is the very man that darkneth counsell by words without knowledge; wee heare of fables and vnlikely visions, but in sum, hee forbiddeth knowledge, hateth the light, & al examination of his religion. Lastly, instead of strengthening men in the accomplishing of the Law, hee weakeneth them, by giuing them the satisfaction of lust in polygamie; and impossible it is he can goe beyond Christ in any precept of holinesse, who commands vsus to louelove and serue God with al our soule and all our strength, and more then all can no man giuegive. So doth Mahomet onelyonly speake of perfection, but performeth it not.
2. Part.
But with two points especially he seems to wound the Christian Religion, though like a Parthian looking another way: One is while he iudgeth it a lothsome thing that God shold bee satisfied and appeased with bloud: which though it seeme mainly to bee bent against common sacrifices, yet being spoken without exception (as it is there) it striketh at the very sacrifice of Christ performed in bloud; and that there was such a meaning this also addeth probability, because in his directions of Pietie while he speaketh of sacrifices, hee aduiseth not his pious or godly man to make himselfe acceptable to his Creator, by the commemoration of any such bloudy sacrifice, but being altogether silent in that point, he saith, the most absolute sacrifice is a pure, true and humble heart. A second is while he iudgeth it a strange thing that the Spirit of God should be in fraile, weake, and vnperfect men. Yea he seemeth to exclude him from all men: for he saith, where the spirit is, it would produce some strange effects, as the remoouing of mountaines; it wold appeare in the whole course of man, and nothing in the world could shake vsus.
3. Part.
To answer these things first in the roote: The very roote of this kinde of sayings and misbeleefes, is the naturall wisedome of man, which is indeede folly. For it selfe thinking wisely of it selfe, and making it selfe the measure of all things, yea of the Diuinity it selfe, it contracteth or disposeth, that, and all other things according to its owne measure and iudgement. But herein are two faults; The one is: Because the wisedome of man, at the best is narrow and shallow, in regard of the wisedome of God, and cannot pierce vntounto the depth, or comprehend the breadth of that which is deeper and larger then it selfe: yea in familiar and daily things, our wisedome lyeth downe, being dazled and amazed. So that if God please to set forth any deepe iudgement or wisedome of his, it is beyond & without our iudgements; therefore can they see nothing therein, but rather are offended with it. Then the truly wise man cryeth out with Saint Paul: O the depth of the iudgements of God! and so leaueth with admiration; and then the foolish wise man saith, That which he comprehendeth not, is not, but that the very wisedome of God is foolishnesse: Another fault is, because our wisedome besides the shallownesse and narrownesse thereof, is corrupted and peruerted: The flesh lyeth on the soule, as a finger vponupon the strings of a Lute, and makes it to sound, speake & to be wise, according to the nature of that which stoppeth it. Now the flesh hath this corruption in it, that it is auerted from God our true soueraigne good, & turneth to the creature, setting her happinesse theron: This it soundeth still vntounto the vnderstanding on which it lyeth; this way it turneth stiffely the will, so that the wisedome of God, which teacheth the contrary is lothsome to it, it is hated and condemned of it. And ouercome with these two infirmities, it seemes this man hath by them examined these great mysteries of God: Whereas by strong mortification of this fleshly wisedome, and the helpe of the Spirit obtained by earnest Prayer, hunger and thirst, the flesh beeing made quiet & vnmoouing, and the Spirit opening the blind eyes of his, and our soules, hee and we might perceiue a high wisedome in these matters of God, yea and we shall perceiue the reason why wee could not before perceiue them.
4. Part.
But particularly to answer the branches: For the first, there is no reason why God should bee imagined without iustice, and why iustice should be considered without a will of punishing faults, and why the punishment of faults committed against God the chiefest essence, shold not be a chiefe punishment euen of bloud and death, which is allowed for offences against men. And proportionably beleeuing merciemercy to bee in the same God, we may reasonably beleeue that mercy may take the punishment of one for another, this other beeing vnited to that one, and so consequently, the punishment beeing one the same, they both being made one. Againe if there may be such a sacrifice of one for another, why should not the bloud of beasts, serue to teach men that sacrifice vntounto their eternall preseruation, aswell as bee daily shed for their temporall nourishment, man being their end, & God their Creator, who therefore may appoint this vse of them, vntounto man as well as the other? Now for the second branch, that the Spirit of God would shew wonderfull effects: First who hath tyed God to giuegive such a measure of his Spirit as this man listeth? But it is still in the hands of God to dispose his gifts in his own measure. If it please him he may separate the gift of sanctification from the gift of miracles, giuing one & not the other: yea in very sanctification hee may kindle vsus sometimes as flaxe that doth but smoake: and shall I say then, that except I see the flame I will not beleeue that there is any fire? Yet his graces in many are so strong, that they are plainly apparant, and cry out loudly, the power of God, & not of mā. For is it not a power euidently supernatural, that men truly possessed of their wits, seeing and willing, fight, subdue and forsake their owne deerest affections, and sweetest pleasures, which they see and feele; yea, leaue the world, and life it selfe, to please God whom they see not, to serue him, to obtaine him: where as the generall world, yea, and the wisest of them doth cleane contrary? Doth not this shew they are moued with a spirit different from the spirit of the world, yea, & contrary to it, which is a diuine Spirit? For nothing but God can turne mans hart vntounto God, being naturally fixed and nailed to the world.
Part. 5.
But true it is, that God hath so disposed of this grace, that he leaueth in vsus infirmity still to combat with it, and sometimes to quaile it for a time. The reasons hereof are diuers: first, hee will get glory by our weaknes; for we being in a fight with our neerest flesh, and the next world, and the diuell, the Prince of this world; strong, mighty and ouermatching enemies; the glorie must needs bee his, if wee that are too weake for them, ouercome them. And againe, the lesse power hee performes the victory withall, the more is his glory; for thereby it appeareth, that the weaknesse of God is stronger then the strength of Satan. Again, this world is a place appointed by him to bee blotted out, and accordingly it is to man a place of vnrest, of fighting, of striuing; his rest is aboue, his victorie is aboue. Therfore God setteth vsus not here in a steady, victorious, and glorious grace, lest with Peter wee should desire to build Tabernacles heere, where the foundations must bee remooued: but hee keepeth rest, triumph, and glorie for vsus in the world to come, wherein is the perfect rest, euen the pure Sabbath of God. Then shall it apparantly be his glorie, that hee hath made so small a seede of grace, to bring foorth such a haruest of glorie; and that with Manna, which to carnall men seemeth a light bread, he bringeth men to Canaan, euen the land of rest and happinesse.
6. Part.
Now to returne him some trafficke for his obseruations, three notes and markes I will here set vponupon carnall wise men, each of them being an imperfection, which spoiles their discoursing of Diuinitie, and Christ the chiefe part therof; euen the ignorance of three things, which few of them hauehave the knowledge to see, consider, and confesse, yet are they certainely true, and truly shewed in the doctrine of Christ, and therefore commends this doctrine aboue all other. One is the storie of mans fall, a true and vnmoueable ground of Christian Religion, and whereon Christ necessarily is to be brought in to satisfie for the faults, and to rectifie the crookednesse thereof. Now this is manifest to vsus, only by the word of life, yet it is necessarily inforced on any cleare vnderstanding. For it may be easily seene and belieued, that a creature so wicked, so blind, so subiect to eueryevery passion and vice, was neuer let out, as he now is, from the hands of a most wise, and powerfull essence; and that to gouerne a great world, whereof hee is not worthy, as he is, to be a partie, he being so extremely vitious and corrupt, and most creatures being more orderly then himselfe.
7. Part.
Againe, another folly and blindnesse of theirs is, that they see not the resurrection: it is impossible, that the end of mans bodie should bee this present life. For then might we say with these Author, that there might be some pleasure taken aboue in the torments here below. For what generally doe wee see here but miseries, paines, oppression, diuers tortures, diuers deaths, diuers heart-breakings, care within, and labour without: a few onelyonly liuing in some ease, of which again but a few scape a great taste of miserie. Indeed, were there no life but this, we might verily think that man was appointed to be borne, to liue and die in a Iayle, wherein hee is tied and bound vp to miserie; and that this world was set forth for a spectacle of torments & massacres: wherein wee should infinitely wrong the infinite wisdom and goodnesse of the great cause of al things. But as we hauehave learnd of God our own fall and present miserie, so withall wee hauehave learned a remedie for our fall, and a way out of this miserie into felicitie. We know and belieue, that the bodie dying, returnes into that which it was, and that is dust; and if being dust at first, it was then quickned; wee know hee that quickned dust at first, can quicken dust at last, hee being the same for euer; yea, wee know that small portion of his Spirit which is in vsus, is abundantly able to performe it. Wee doubt not, but a little power included in an Acorne, is able to raise out of it a mightie Oake, because wee see it; and we may as easily belieue, that this Spirit which now shewes a farre greater power in our sanctification, may also raise out of our dust, a heauenly and glorious bodie. To him that hath done so great workes daily seene, there wanteth no power to do as great things yet vnseene. For God hath not bounded his power by his works, but if his wil be to worke more, his power is still sufficient to proceede in working. Now that it is his will, his word doth plainely shew: blessed bee hee, who hath both willed it, and shewed it; and God, the Author of these and all other good gifts, stablish vsus which belong to him, in the knowledge and embracement of this his sauing truth, that liuing and dying therein, we may passe from this life, which is worse then death, vntounto a true life of blisse and happinesse.
Part. 8.
Another thing which flesh and blood hath not fully discouered, and which hath been the author both of our fall and miserie, and implieth a necessitie of a preseruer and redeemer; is a State, body politicke, and kingdome of euill spirits, which effectuall in craft, mightie in power, diligent in watchfulnesse: and hauing all these their powers emploied and moued by an endles and great malice towards mākind, go stil about seeking the mischiefe and ruine of weak & silly man, vnable of himselfe to stand against this Leuiathan; and therefore necessarily wanting the helpe of a preseruer and redeemer. Without a preseruer we cannot preuent the euils to come; for against so mighty enemies, we must bee hedged about with a prouidence mightier then the force of our enemies; els can we not be safe from our enemies, but shold be continually deuoured by them. And we neede a redeemer, for ye euils already by these enemies brought vponupon vsus: for these euils we our selues can by no meanes take from our selues, nor free our selues from the tyranny which Satan hath alreadie brought vponupon vsus. Therefore this strong man must bee bound by some stronger then himselfe, and so we which were before his possession, may be made free from that bondage. Now the highest power only is master of this power of darknesse; and therefore he only must performe this worke. Some short and small viewes of some outward, bodily and dissembled workings of these Principalities, the Heathen hauehave obserued in their stories of witchcrafts, oracles, and apparitions; which witnesse against themselues; that there are such a people, and that at times they are very mischieuous and malicious; but the craft of this kingdome is so great, & the ignorance of man so grosse, that sometimes vnderunder the shew of doing good, as cures and the like, and sometimes by foretelling future euents (so hiding still their principall malice, which was to the soule and eternall life of man) they hauehave won silly men to take them for gods, who are their sworne and most fierce enemies: so farre are men from knowing, they are a kingdome combined against mankind. But Christ by his doctrine, and the doctrine of his seruants the Apostles, hath described them by name, hath shewed their nature, hath set foorth their malice and rage against man, which begunne with the first man, and continuing from thence increase now towardes the last of men. Hee hath also set foorth a remedie against all his hurt and power, and that is euen in this flesh which in the first man the Diuell conquered. For God will shew to his owne glorie, and the vtter confusion of this proud & malicious Prince, that by that verie weake creature, which no way heeretofore was not able to match with him, God is able to breake his head, if hee doe but vnite and ioyne himselfe therewith. And that of these men which thus were in the first man foyled and ouercome, hee is able to set vp a kingdome mighty and durable, which shall stand invincible in this world against the powerfull kingdome of Satan, and the vnpreuailing gates of hell, and shall at last (ouercomming these mightie enemies) passe victorious vntounto glorie and life euerlasting. Euen this performe in vsus O Lord thy weake seruants: weake in our selues, but strong in thee. Let thy power in vsus, ouercome that power, which without thee, would ouercome vsus. And let vsus being strengthned by thee, march valiantly against our enemies, being assured of conquest, through that mightie one who loueth and supporteth vsus.
58
The end seemes to vsus to bee caused by the meanes, and so at last it is; but the end is indeed first, and most chiefely the cause of the meanes: for God proposing his end, this end caleth out such meanes, as shall accomplish it selfe, so that it causeth that to be, which causeth it selfe. So in the Scripture, when diuers things happened, it is said, that they happened, that it might bee fulfilled, which God had before purposed: so that Gods purpose was the cause of the beeing of those actions which fulfilled his purpose. Therefore if we go to the roote of the matter, wee may perceiue that foolishly wee reason, when we are discontented with the meanes, saying, If this meanes had not beene, this action had not come to passe; whereas we should reason this, If this action had not beene appointed to come to passe, these effectual meanes had not falne out. Then run we to see the true cause of things, euen to Gods prouidence and purpose, which to the godly is a sure rest and refuge, since therby al euents must turne to the best to Gods children, though effected by the malice and wickednesse of men. For this purpose of God is rooted in LoueLove, and louelove purposeth all for the good of that which it loueth: so through whatsoeuer kinde of actions it passeth, it still remaineth one & vnchangeable, bringing forth stedfastly fruit proportionable to the roote of louelove. Gods purpose cannot be hindered or altered by men, but passeth along conquering and preuailing, vnchanged it selfe and changing all things, to it selfe, and it owne goodnesse: So Shimei his cursing might produce a blessing to Dauid, and Iudas treason did procure the saluation of mankinde.