The Mount of Holy Meditation, Tract · Chapter 8

The Mount of Holy Meditation · Tract · Chapter 8

p. 52Chap. 8. Of the ſubject of Meditation.

Sect. 1. Of medita…ion on the works of God.

I now proceed to diſcuſſe the ſubject-matter of meditation;firſt ſubject …editation, works of …. and here I am launching into a great Ocean, but like the dogs of Nilus, I ſhall but lick and away.

The firſt ſubject of meditation is God's works of Creation; a fit matter for our ſerious meditations: I remember the dayes of old, ſaith David, I meditate on all thy works, I muſe on the work of thy hands, Pſal. 145.5. He looketh up to the Heavens, and conſidereth the work of God's fingers, meditating on all thoſe works that were viſible to the eye of man,…al. 102.25. Pſal. 8.3. called elſewhere the work of his hands. Iſa. 48.13. My hand hath laid the foundation of the earth, and my right hand hath spanned the Heavens; it is for that they are of ſuch excellency, as if they had been his handywork indeed, which yet were made by his word only, as Moſes, and S^t John do declare, Gen. 1.6. Joh. 1.3. That great advancer of learning hath an excellent p. 53paſſage ſuitable hereunto;S^r Francis B… con's advanc… ment of lear… ing. l. 1. p. 27 It is to be obſerved, ſaith he, that for any thing which appeareth in the Hiſtory of the Creation, the confuſed maſſe and matter of Heaven and earth was made in a moment, and the order and diſpoſition of that Chaos or maſs was the work of ſix dayes; ſuch a note of difference it pleaſed God to put upon the works of power, and the works of wiſdome: wherewith concurreth, that in the former it is not ſet down that God ſaid, Let there be Heaven and earth, as it is ſet down of the works following, but actually, that God made Heaven and earth, the one carrying the ſtile of a Manufaction, the other of a Law, Decree or Councell. It is not enough that we barely look on the works of God, but we muſt meditate upon them; for if we do no more than ſee them, the Oxe, the Bull, and the Horſe, do as much as we: If we ſee nothing in the Heavens, Dearing Heb. Lect. 5. c. 1. verſ. 10.ſaith a grave Divine, but that they are lightſome, and above our reach, the Horſe and Mule ſee this as well as we; if we ſee nothing in the earth, but a place to walk in, or to take our reſt upon it, the beaſts and fouls ſee this as well as we; if we ſee p. 54nothing in our gorgeous apparell, but the pride of a goodly colour, the Peacock ſeeth that in his feathers; if in all our refreſhment from the creatures we know nothing but the pleaſure and ſweetneſſe of our ſenſe, the Swine hath as great a ſhare herein as we; if hearing, ſeeing, ſmelling, taſting, feeling, be all the comfort we can find in the works of God, the dumb creatures have theſe ſenſes more exquiſite than we, and we have turned the hearts of men into the hearts of beaſts, who with wiſdome and reaſon can do nothing,…. Iſidor. …uſiot. l. 2. …ſt. 135. and the words of the Prophet are fulfilled in us, Man being in honour underſtandeth not, and is like the beaſts that periſh, Pſal. 49.20. therefore the ſight of God's works muſt affect us more than ſo, elſe ſhall we be but as the beaſts, and follow them.

Now you are to meditate how God brought forth all his works in the ſpace of ſix dayes, before he finiſht them; he did not create the world all at once, but took time for the Creation of it, to teach us to take ſpeciall time duely and orderly to conſider and meditate on the works of God: if he that could have p. 55made the Heavens and the earth, the Sun, Moon, and Stars, and all creatures, in a moment; yet it pleaſed him to take time for the creating of them; this ſhould teach us to ſelect ſome ſpace of time for the meditation of them: we muſt not think it enough to look upon them at one view, but to paſſe from part to part, from one creature to another, and in every creature to admire the workmanſhip, power, wiſdome and goodneſſe of the Creatour, as we are taught, Pſal. 92.4, 5. Thou Lord haſt made me glad through thy works, and I will triumph in the works of thy hands: O Lord how great are thy works, and thy thoughts are very deep: a bruitiſh man knoweth not, neither doth a fool underſtand this; which Pſalm as the Title tells us, was a meditation penned for the Sabbath day: therefore I ſay, God would ſpend ſix dayes about the Creation of the world, whereas he might have done it in an inſtant, and in a moment of time, to the end that we might the better meditate upon it from point to point, for which purpoſe he preſently ordained the Sabbath: Thus Job Job 36.24Job 36:24tells us, that we muſt not idly behold the p. 56work,…upellex or…ata hominem …guit, & mun…us Deum. …inut. Faelix. …ctav. but muſt magnifie the workman; Remember that thou magnifie his work which men behold; this we will do coming into the Shop of an excellent Artizan. The eternall power and Godhead is ſeen by the things that are made; but moſt of us have great cauſe to be aſhamed, that we have ſpent ſo little time in meditating on the works of God; yea who can truly ſay, he hath ſpent ſo much time in meditating on God's works, as God ſpent in making them? how few are there that have ſet apart ſo much time ever ſince they were born, as (if it were all laid together) will make up ſix dayes one entire week? what a ſhame is it for man whom God made on purpoſe to view his works,…ria ſunt ge…era meditati…num; unum … creaturis; …num in Scri…turis; unum …n moribus: …rimum ſurgit ex admiratione; ſecundum ex lectione; …ertium ex circumſpectione. Hug. medit. and by them to glorifie him, not to ſpend ſo much time in meditating upon them, as God ſpent in making of them; therefore we have great cauſe to become more carefull and ſtudious readers of this great Book of nature for time to come: There is a threefold Book into which a Chriſtian is to make inſpection,

The Book of nature, or of the creatures.

p. 57The Book of the Scriptures.

The Book of conſcience.

The Book of the creatures hath a powerfull conviction; meditate upon it, and obſerve God's power, or thou art an Atheiſt.

The Book of the Scriptures hath a power of converſion; meditate on it, and learn the will of God out of it, ſo to ſerve him, or thou art an hypocrite.

The Book of conſcience hath a power of accuſation; meditate on it, or thou art an Infidel.

The Book of nature hath God ſpread wide open, and before us,Seculum ſpeculum. that he that runs may read; Auſtin calls the world Gods Book in folio; every creature ſhould be to us a page in this Book, and every part of a creature a line in this Book: How carefull ſhould we be to take theſe things into our thoughts: our Saviour ſaith, Matth. 24.15. When ye ſhall ſee the abomination of deſolation (sp…ken of by Daniel the Prophet) ſtand in the holy place, who ſo readeth, let him underſtand: So ſay I, let him that readeth in this great Book of nature, underſtand to what end theſe creatures were created, even to the end that we p. 58might view them, and in them glor… fie the Creatour.

And ſeeing God hath not only acquainted us, in the groſſe, what he di… in generall, but hath condeſcended ſ… far, as to tell us, what he did eve… day; what he did the firſt day, wh… he did the ſecond day, &c. I da… boldly affirm, that it were very convenient and expedient every day to … apart ſome time on that day, to meditate on the works that were created … that day; it is as convenient a method, as any I can imagine, for it is following of God in the Creation this being conſidered, together with th… dulneſſe of our apprehenſions, an… how apt our thoughts are to turn aſid… to vain and unprofitable objects, th… order will be found to be very neceſſary.

I ſhall give you a taſt of ſuch kinds meditations, from one of the dayes o… the week, the firſt day of the wee… called the Lord's day: on this day ſe… apart ſome time to meditate on th… works that were on that day created firſt, the works of the evening, th… the works of the morning.

p. 591. The works of the evening; as the …reating that huge body of the Heavens: when we ſee that vaſt body, and how God ſtretcheth out the Heavens as a curtain; the greatneſſe of the Heavens …hould teach us to meditate on the greatneſſe of the infinite Jehovah: if …he Heavens do ſo far exceed our …houghts, how great then is he whom …he Heaven of Heavens are not able to contain: if the earth be ſo glorious (as …t is in the ſpring time) how unſpeakably glorious are the Heavens which far …xceed the earth; and here we may …dmire his greatneſſe, who was able to …et up ſuch a rich canopy and covering over the earth; and here alſo let us meditate on the unſpeakable goodneſſe of God to man, that he hath made for man not only a rich dwelling here be…ow, but alſo provideth for him a dwelling place in the Heavens, there …o ſit down with him in his Throne, Rev. 3.20. That man that is but duſt and aſhes, a lump of earth here below, …hould be exalted to the higheſt place of the Creation: this ſhould check us or our folly, in ſuffering the earth to …teal away our hearts from God, as if p. 60there were no greater happineſſe to b… had than here below: what ſtupi… creatures are we to ſpend more time i… getting a few white and red pieces o… earth, than in getting a glorious poſſeſſion of the Kingdome of Heaven, fo… the attainment whereof we ſhoul… think no time too much, no pains to… great, no affections too ſtrong.

Furthermore, bring your meditations to the earth, created on the ſam… day alſo, that which yeelded matte… and ſtuffe for the making of all cre… tures here below: conſider, that th… earth was a formleſſe lump before Go… beautified and adorned it, it was … meer nothing: Painters can draw … pictures without colours; Architect… raiſe no buildings without materials and if you take away Marble or Po… phiry from Engravers, they can car… neither Images nor Statues;Senault. Treat. 5. diſc. 8. It is o… God that actuateth nothing, that formeth being out of a non-entity, as one well … teth: the earth receiveth its being, … beauty, and all it hath from God.

The meditation hereof ſhould … ſuffer us to let any thing in the ear… to withdraw our hearts from God: … p. 61ſore God made the earth it was nothing; …ilt thou ſet thine eyes upon that which is …ot? Prov. 23.5.Prov 23:5Why ſhould that which is no…hing draw away our hearts from God who is full of all perfection; the earth …lſo at firſt was a confuſed maſſe of …hings, without form, and void:Rudis indigeſta que moles. Ovid. this …hould draw out from us this meditati…n; to make us to conſider, that we …hat are of the earth are altogether pol…uted in ſin, lying in our bloud, our …ouls being all ſtained with ſin, and without any form of holineſſe and …ighteouſneſſe, yea void of all the ſa…ing graces of Gods Spirit: In me, …aith Paul, that is in my fleſh, there …welleth no good thing: and as darkneſſe was then upon the face of the dee…, ſo …arkneſſe is upon the face of our ſouls; … man may ſee, hear, read, but can …ave no true diſcerning of ſpirituall …hings, till the day-Star ariſe in his …eart, for ſpirituall blindneſſe is upon …he face of his ſoul.

Here then is condemned the folly of …hoſe that think ignorance the mother …f devotion; but while men remain in …heir naturall blindneſſe, they can per…rm no pleaſing ſervice to God; p. 62blind ſervices may be acceptable to … Prince of darkneſſe,God made Heaven for himſelf principally, the earth for us: let us conſider our condition by Creation, affection, dispoſition; then ſhall we ſay with Abraham, we are but earth, duſt and aſhes, Gen. 18.27.Gen 18:27 but they are abominable to the Father of lights: lig… was the firſt thing that God ma… in the Creation; and when there w… light, the earth lay for ſome dayes dead and ſenſleſſe lump, and could n… ſo much as bring forth one graſſe o… herb, till the Spirit of God moved … on the face of the waters: ſo in … new Creation, when there is ſo… light wrought in the underſtandin… yet canſt thou not bring forth one ple… ſant fruit of holineſſe, till the Spirit▪ God flutter over thee, and by a divin… heat and warmth move and ſtir th… ſoul, and enable thee to perform a… ceptable obedience to God.

2. I come to the work of the mo… ing: then he created the light on th… firſt day of the week, commanding t… light to ſhine out of darkneſſe; now us ſet apart ſome time to meditate this excellent creature, the light, which the glory of God is greatly m… nifeſt: there was nothing before … utter darkneſſe; then the Lord crea… the light without the Sun, in w… the power of God is admirable; p. 63ſhould greatly wonder at midnight to ſee a great light to ſhine forth, and expell the darkneſſe of the night: this may lead us to this meditation; that as God cauſed on this firſt day of the week light to ariſe, and break out of darkneſſe; ſo on this firſt day of the week alſo, he cauſed his own Son the light of the world, to ariſe out of 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 …egin to doubt; We truſted, ſaid they, …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 …xcelleth folly, Eccl. 2.13.Eccl 2:13even as light excelleth dark…eſſe: Light is comfortable, and ſweet it … to behold the light of the Sun, Eccl. 11.7. Darkneſſe makes men ſad and time…ous: ſo wiſdome makes a man's face …o ſhine, but ignorance is uncomforta…e: light manifeſteth things as they …e, but darkneſſe hides them: light …ſtinguiſheth one thing from another, …rkneſſe confounds things all alike: ſo …nowledge gives us a right diſcerning p. 64of 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. Quocun que 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, t… multiply them: yea more, to fill us with them; and therefore thy bounty, thy ſuper abundant bounty muſt needs make us to lo… thee.

Sect. 2. Of meditating on the Word of Go…

The ſecond ſubject of meditat… that I ſhall lay before you, is the Wo… of God:The ſecond ſubject of meditation, the Word of God. It is ſaid of the godly … p. 65that 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 97Ps 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 MannaManna 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 p. 66flames, 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 p. 67is 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 p. 68holineſſe; 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 p. 69cannot 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 ſuperiour to others; or contrary to the good of the perſons, or chaſtity or good name of others, though it be but in ſecret corruption, or ſecret working of heart, ſtill the Word of God doth oppoſe it in every thing: the Phariſees forbad the outward act of uncleanneſſe, but the Law of God forbids the impurity of the thoughts; they make the Law like John Baptiſt, who had a leathern girdle about his loins; but the Goſpel repreſents Chriſt to have a golden girdle about his Paps; they repreſented only the firſt riſings and motions of ſin: this makes the Saints mourn for the firſt conceptions of ſin, though they prove abortive, ſaith Chryſoſtome, Chryſoſt.making them to pray with David, to be purged and freed from ſecret ſins, and ſinfull cogitations.

4. Meditate upon the operativeneſſe of the Word; it is not a dead letter, but hath a quick power in it to work upon the heart; the Spirit of God accompanies it, making it active, and p. 70mighty in operation: as in the frame of a man's body, under every vein there runs an artery full of ſpirits; ſo under every vein of truth in the Word of God, there is an artery of Spirit, quickning, ſearching, cutting, diſcovering, condemning: What's the reaſon moſt mens ſpirits riſe up againſt the Word; it is becauſe as the Elephant troubleth the waters before he drinketh, that he may not ſee his ugly viſage; ſo the Word of God troubleth the mind of a ſinner; it terrifies his conſcience, making his ſin appear very ſinfull to him; it makes a man a burden to himſelf; theſe ſpectacles are too true for the ſinners falſe eyes: Ahab cannot endure to talk with Michajah, nor meet with Elijah; men can endure the generalities of the Word well enough; but when it comes near them, toucheth their Copyhold, corrupt hearts run away from it, becauſe for want of ſerious meditation, they are unacquainted with the ſpirituall nature of the Word of God: Oh ſtudy I pray thee, …regor. Moral.ſaith Gregory, and daily meditate on the words of thy Creatour, and learn the mind of God in his Word, that thou maiſt p. 71look up to eternall things; for ſo much ſhall thy reſt be the greater in Heaven, by how much the more it hath been even now from the love of thy Creatour here on earth.

Sect. 3. Of meditating on Man;The third ſubject of meditation is man; his Creation, his body, his ſoul, his priviledges. his Creation, his body, his ſoul, his priviledges.

Man cometh in the next place, as a fit ſubject for our meditation and conſideration: man was the laſt of God's creatures, as the end of his Creation; all made for him, and all repreſented in him; the reſt by his word commanding; whereas his body by his handworking, and his ſoul by his breath-quickning, became alive: and here let us meditate firſt on man's Creation, who is, as Plato ſaith,Plato. the miracle of all miracles, and as it were the ſoul of this world; and you will ſee how every circumſtance ſheweth the Creatours goodneſſe, and man's many obligations.

Let us begin with the meditation of man's body, which is, as one ſaith,More's demonſtrat. the pattern of the univerſall world.

1. Meditate on the proviſion God made for man before he made him; God ſets up an houſe, and furniſheth it; then puts man into this houſe ready p. 72furniſht to his hand: other things are but as eſſayes of God's power, man the perfection: Adam the laſt of all God's works, and the Lord and ſoveraign over them, under his ſoveraign Lord; Heaven would have nothing wanting to man, that he might wholly mind the things of Heaven.

2. Meditate on God's proceeding hereunto: the Father as it were calls a Councell; God deliberateth upon the enterprize of this work, and the Councell is held in the conclave of the moſt holy Trinity; Let us make man, Gen. 1.26. Adam is buſineſſe for the whole Trinity: all were imployed about this creature, to the end that being created, he might be wholly imployed about the ſervice of God.

3. Meditate on the form of man's body: God hath neither made us to lye along on the earth as beaſts, …truth. Obſer…at. 36. Cent. 2.or ſtick on it as trees, but by upright stature ſet our head to Heaven, and our feet to the earth, as one obſerveth.

Os homini ſublime dedit, coelum que videre

Ovid.Juſſit, & erectos ad ſidera tollere vultus.

God with a lofty look did man endew,

And made him Heavens tranſcendent glory view.

p. 73God hath given us an upright ſtature, not like other creatures that look downwards to the earth, to teach us to look up to Heaven by holy meditations, and to look up to the hills whence our ſalvation cometh; our face is toward Heaven, to teach us that our hearts ſhould not be nuzzeling in the earth: man hath one muſcle in his eyes more than any other creature, which may teach him ſtill to look up toward Heaven.

4. Meditate on the matter of man's Creation:Ad coeleſtia magis rapiatur, ad terreſtria minùs capiatur. Columella l. 5. c. 9. Ecce pulchrum lapidem, putre cadaver tegentem. Gasp. in Heraclito. Homo bis creatus, 1. Seminaliter, ſeu cauſaliter. 2. Formaliter, ſeu viſibiliter. Aug. de Geneſ. he was made of the duſt of the earth; ſo as howſoever we appear beautifull and amiable in the eye of man, which is fixt only on the externall part; yet when the oyl of our lamp is conſumed, and we reduced again to our firſt originall matter, there will be left us no better Epitaph than this, Behold here a ſpetious ſhrine covering a ſtinking corps: man is twice created, ſaith S^t Auguſtine;

Seminally or cauſally,

Formally or viſibly.

The firſt according to his ſoul: the ſecond according to his body: man's body of earth doth repreſent whatſoever p. 74is between Heaven and earth; yea the very Heavens themſelves are figured; all naturall cauſes contained; and their ſeverall effects produced therein.

The three Heavens are reſembled by the body of man; the lower ſerving for generation and nutriment, are like the loweſt Heaven, within the compaſſe whereof the elements are found: for as from them all beaſts, plants, trees, and other things have being, receive nouriſhment, growth, motion and ſenſe: ſo of four humours there engendered, all the members are made, fed, moved and augmented, the ſame agreeing in nature and number with the elements, and producing effects in all anſwerable to them: the upper part which is the ſeat of the heart, may be compared to the middle Heaven, the eighth ſphere wherein the Stars are fixt, which holding one even and conſtant motion, giveth light and life to the world beneath, through its rayes and comfortable influences: ſo the heart being ſtill in motion, preſerveth the whole body in life and health, by ſending forth the vitall ſpirits, diſperſing p. 75themſelves into all the parts by veins and arteries: Laſtly, the head, the higheſt part of the body, and nobleſt ſeat of the ſoul, where ſhe acteth her higheſt operations; and as it is the nobleſt part, ſo it is placed neareſt to Heaven, and is as the third and higheſt Heaven; there ſits the mind as in a Tower, beholding, governing, and directing all the actions of the whole body, cauſing it to move, to reſt, to act, and to forbear; even as God from his high ſeat moveth the Heavens, directeth the Stars, and preſerveth all things within the compaſſe of the world: God hath formed all the parts of the body together; opening the eyes; boring the ears; faſhioning the noſe; lengthening the arms; extending the ſhoulders; faſtning the legs; and perfecting all together.

2. From the meditation of man's body, let us proceed to the meditation of man's Creation in reſpect of his ſoul: man was made laſt of all the creatures, becauſe he was to be the creature of the world, Lumb. ſent. l. 1. diſtinct. 3.as the Maſter of the ſentences calls him; either propter excellentiam, by reaſon of the excellency that he hath p. 76above all other creatures, excepting the Angels; or propter convenientiam, by reaſon of the agreement he hath with them, participating ſome thing o… them all, and communicating in ſome things with them all; and that he is ſo ſtiled in Scripture, ſee Mar. 16.15. And indeed Philoſophers ſay, that man is Microcoſmos, a little world, being as it were a compendium of the greater world: men can repreſent the world in maps, but God hath drawn Heaven and earth together in the map of every man.

1. Man hath his eſſe and being, common to him with liveleſſe creatures, which only have a bare being, and no more.

2. He hath his vivere to live, common to him with herbs, and plants, and trees, which be animata, but not animalia.

3. He hath his movere & ſentire; to move from place to place; to ſee; to hear; to taſt; to ſmell; common to him with bruit and unreaſonable creatures.

4. He hath his intelligere, his reaſon and underſtanding, and diſcerning faculty, p. 77common to him with Angels.

As man's body is a fair picture of the world, ſo his ſoul is a lively image of God, the ſame dwelling in that earthly Tabernacle, as God ſitteth in his heavenly Throne: man is not the bare …ootſteps only, but the very image of God; reaſon is as it were a ſpark of the Divinity; our faculties a manifeſt em…lem of the Trinity: this image of God in Adam conſiſted partly and principally in exact knowledge: now one ſpeciall part hereof, as an ancient Philoſopher hath obſerved, conſiſteth in the knowledge of our ſelves; therefore he wrote over his School door, foreign, called afterwards a golden ſentence, being written in golden letters: and Cicero interpreting that precept of Apol…o, ſaith,**Nòn credo id praecipit, ut membra noſtra aut ſtaturam figuramve noſcamus; ne que nos corpora ſumus; ne que ego tibi dicens hoc, corpori dico; cum igitur corpus quaſi vas eſt, ut aliquid animi receptaculum, ab animo quicquid agitur, id agitur à te. Cicer. Tuſc. quaeſt. 1. I do not think he commandeth …hat to the end, we ſhould know the ſtature …r feature of our outward parts; for bodies …e are not; neither I ſpeaking this, do …peak to thy body; when then he ſaith, know …hy ſelf, he ſaith, know thy mind; for the …ody is but as a veſſell or receptacle of the …ind, that which of thy mind is done, is …one of thee, for the mind of every man is …very man: but becauſe theſe men ſaw p. 78but through nature's dim ſpectacles, a… by Moon-ſhine; therefore Calvin in the beginning of his Inſtitutions,Calvin Inſtitut. divideth true wiſdome into two parts, viz.

The true knowledge of God, and

The knowledge of our ſelves.

Both which were in Adam after a tranſcendent manner: God heaped in together in one veſſell formed out o… clay and duſt, all the treaſures of wiſdome, righteouſneſſe and holineſſe▪ his head was ſtored with all ſciences▪ and his heart with vertues and graces his underſtanding was great, being able to impoſe a name upon every creature agreeable to its nature, Gen. 2.19, 20. his will and affections were every way correſpondent, and no way out of joyn… or frame, but in all points both we compoſed; his mind was free from cares, fears, grief and ſorrow: Th… made Auſtin break out into this rapſo… of ſpirit,Aug. Solilo qu. c. 9. Thy hand O Lord could have ma… me a ſtone, or a bird, or a ſerpent, or fo… bruit beaſt; but it would not for thy goodneſſe ſake: This alſo made Anſelm Anſelm. meditat.walking in his Garden, and beholding a little worm creeping upon the ground break forth into this meditation, De… p. 79Lord, thou mightſt have made me like this crawling deſpicable creature; but thou wouldſt not, and it was thy mercy that thou wouldſt not: Oh! as thou haſt ennobled me with the image of thy ſelf, make me conformable to thy ſelf, that of a worm I may become an Angel; of a vaſſall of ſin, a veſſell of mercy; of a ſhell of corruption, a ſtar of glory in thy heavenly manſion.

3. Let us meditate on man's priviledges in his Creation, that were conferd upon him; a priviledge of power: Adam Lord Paramount over every living creature: Princes on earth acknowledge no ſuperiour in their own dominions; ſcarce was Adam created, but he found himſelf in a Paradiſe; and from the morning of his birth, placed under the moſt delightfull Climate that nature could afford; he is put under the ſhelter of the tree of knowledge and immortality; he treads upon beds of roſes and lillies; the ſight of Lions, Bears, Tigers, and other furious beaſt… do not affright him; God hath give… him power to rule over them, and al creatures give reſpect unto him, he being created to be Lord and ruler over all the creatures: and had man continued p. 80in his integrity, he ſhould have wrought, as appeareth, Gen. 2.15. but never have been weary; it ſhould have been a pleaſure, not a pain to him; he might have faſted, but ſhould never have fainted or been feeble; he ſhould have lived ſtill without head-ach, or ſo much as gray hairs; all the creatures ſhould have continued their ſubjection to him; the earth ſhould have been fertill and fruitfull in all good things, there ſhould have been no briars, and thorns and thiſtles, nor any thing hurtfull and noiſom; the woman ſhould never have had ſorrow and pain to bring forth, nor yet trouble and care to bring up her children: In a word, they ſhould have been warme without cloathes; naked without ſhame, for ſo they were before their fall. This doctrine of man's Creation may help us to divers frutfull meditations.

1. A meditation of our originall; to look to the rock whence we were hewen; a man's principles prove not his worſt inſtructions to humility: O man whatever thou now art, thou wa… once little enough; thy Creation implies a non-entity; thy beginning ſmaller p. 81than duſt; he that ſeriouſly meditates on his firſt nothing, will ever afterwards hardly 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, p. 82who 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 wa… be brought to any good order to ſerve us, Biſhop Pilkington obſerveth: In word, our diſobedience to God, w… the cauſe of the diſobedi…nce of oth… creatures to us; ſo that when we … p. 83any 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 p. 84tree 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 no… look upon him but as a ſlave and vag… bond: Adam blames his Wife; E… 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 o… the ground with tears in their eyes, o… ſighs from their hearts, and humbe confe… ſions from their mouthes, they had crie… out, Lord pity us and all our miſerable p… ſterity: Cauſin. Hiſtor. ſacr.It was for this, ſaith Gregory, th… God called them, and his voice as it we… ſollicited them to humble them by the ſwee… accents of his fatherly goodneſſe; but alas they are inſenſible; God paſſeth a ſevere doom upon them; the woma… ſhall conceive with pain, and in ſorrow bring forth children; the ma… p. 85to eat his bread in the ſweat of his …rows, and put his hand to the Plough, and be the companion of beaſts in tilling of his ground, which though he trod …nder his feet, he could not ſubdue without the labour of his hand; and throughout his whole life (which is a …ife of ſorrows) he is to combate with all diſtempers, never ſuffering him to be at reſt, till he return into the bo…ome of the earth from whence he …ame; and immediately a flaming Cherubim bars up the gate of Paradiſe, and ſhuts it for ever againſt theſe miſe…able exiles.

And now he that was the Monarch of the world; the father of all mankind; the firſt; the richeſt; and …reateſt Lord that ever was on earth, he began the fray, whereof all his mi…rable poſterity have felt the blows; his fall being their foil; and his puniſhment the pattern of their pain and mi…ery; and now his heart is the fountain which powrs out its qualities into the ſubſtance of his childrens ſouls;Rom. … ▪ …0▪ … 8. and …ver ſince this infection hath paſſed …rom father to ſon, as by hereditary …ght; and now man is naturally void p. 86of 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.

Sin and death are two twins born at a birth; yea howſoever ſin be the elder Brother in time, becauſe it's the cauſe of death, yet in nature they come ver… near each other; for as ſoon as eve… ſin was committed, death entered, according p. 87to the commination of God to Adam, Si nòn peccaſſet Adam, nòn erat expoliandus corpore, ſed ſuperveſtiendus immortaliter. Auguſt.Gen. 2.17. Had it not been for the ſin of man, nothing had ever diſcompoſed his quiet; the ſeaſons had not been irregular; nor the Elements waged warre againſt him; the earth had been fruitfull without the labour of man; no thorns or briars had ever covered the face thereof; no drowning deluges; nor ſcorching drought; nor raging peſtilence; nor devouring ſword; nor waſting famine, ſhould ever have made any devaſtation upon an innocent ſtate; the two parts that compoſe man had not been ſeperated; nor the maſter-piece of the Creation been ruined, as Auſtin ſpeaks; and the ſoul reigning with Angels, had not beheld her body devoured by worms: of all the ſtrings of the worlds great Inſtrument, Adam's only brake, and cauſed a jar; and having run from God, hath drawn all his poſterity after him: the ſin of Adam is the fountain of all the evils and miſeries that befall his poſterity; we ſinned in him, becauſe we lived in his perſon; and the offence of one man is become the obliquity of whole nature, becauſe it was included in him, as the tree in p. 88the kernell:Ball's Treatiſe of meditation. now that man enriched with ſo many graces and priviledges, ſhould in ſuch a place as Paradiſe; and in the ſight of the tree of life; and having familiar converſe with God; and leave to eat of all other trees of the Garden; yet that he muſt taſt of the only forbidden tree, having power from God to have reſiſted the temptation of the Devil, theſe are great aggravations of Adam's ſin, as a judicious Divine hath well obſerved.

Sect. 5. Of the nature of ſin; the number of our ſins; with the aggravations of them.

… fifth ſubject meditation is … nature of … &c.Order will require that we ſhould now meditate on the nature of ſin; the number of our ſins; together with their aggravating circumſtances: ſin came not into the world by Creation, but was the Devil's bird, brought in afterwards by corruption, Gen. 3.1, 2, 3. Jam. 1.13, 14, 15. where the manner of ſins conception and birth is deſcribed.

Now for the nature of ſin conſider,

1. That ſin is a ſpot,… …s a ſpot. ſtaining the ſoul; the mind and conſcience is defiled by ſin, Tit. 1.15. things that are unclean, p. 89clean, are vile and loathſome, ſo is ſin; it is very odious; it makes a man like filthy Swine; like a ſpotted Leopard; it corrupts him as the flies did Aegypt, Exod. 8.24. ſo as the Lord ſaith, they are become filthy or ſtinking, Iſa. 64.6. Thence it was that ſo many waſhings and purgations under the Law were appointed: We are all as an unclean thing, ſaith the Prophet, and all our beſt righteouſneſſe is but filthy rags: thence it is that holy men have been ſo earneſt with God to cleanſe them, and waſh them from the filthineſſe thereof, Pſal. 51.2. We have need of waſhing and cleanſing, …rom the ſole of the foot to the crown of the head, there being nothing whole …herein, nothing but wounds, bruiſes, …wellings and putrifying ſores:Ad incu…iendam horrorem a peccato, tanquam à re immundâ. Muſculus. This Metaphor is uſed in Scripture, ſaith Muſculus, to ſtrike terrour into a man to …un ſin, and fly from it, as an unclean …ing: They that are all clean, have need … waſh their feet, ſaith our Saviour; to …hich devout Bernard alluding, hath his meditation, That though we chooſe …r way, and cull out our paths to walk in, …oiding the mire and dirt, yet in the beſt …d cleaneſt wayes our feet will gather ſome

p. 902. Sin is in Scripture called by the name of folly;Sin is folly. ſin is the greateſt folly of all other: a good underſtanding have all they that do Gods Commandments, Pſal. 111.10. therefore ſin being the tranſgreſſion of the Law of God, the ſinner is the greateſt fool: to call a wilfull ſinner a fool will bear no action of ſlander in the Court of Heaven:1 Sam. 25.25.1 Sam 25:25 thus Abigail ſaid of her Husband, Nahal is his name, and folly is with him: thus Job calls his Wife, Job 2.10. and God calls all Atheiſts ſo, Pſal. 14.1. and Chriſt calls the rich man in the Goſpel ſo, Luk▪ 12.20. Who dares call a rich man a fool; yet ſo doth our Saviour call him that is rich to the world, and is not rich towards God: Every one bereft of reaſon and judgement is a fool,He doth not …ean that ſin had aboliſhed the ſubstance of their hearts, ſecundum eſſe naturale, but perverted and spoiled the qualities thereof, ſecundum eſſe morale. ſo be ſinners: there be ſome ſins that take away the heart. Hoſ. 4.11. Ephraim is a ſilly dove without heart; the ſinner like a fool ſeeks after trifles, and lets go things of the greateſt importance; he prefers a Counter before a piece of gold, and will not leave his bable (according to the Proverb) for the Tower of p. 91London; he knowes not where a good bargain is to be had, like children running up the hill to catch the Moon, ſweating and toiling themſelves to catch Butterflies; ſo the ſinner chooſeth vain things that cannot profit him.

Sinners like fools are fool-hardy, and will not be corrected or reclaimed, being ſtruck by Aaron's rod, or reproved by the Spirit of God; and as fools mock at wiſe mens actions, ſo do the wicked ſcorn at the wayes of the godly. Fools only care for a little meat and drink for the preſent, pins and points, and ſuch like traſh, but look not after an inheritance; ſo ſinners are creatures of ſenſe, and like bruits are altogether for preſent eaſe, and preſent contentments.

3. Sin is called a burden:Sin is a burden. Mine iniquities, ſaith David, are gone over my head; as a heavy burden, they are too heavy for me, Pſal. 38.3. The Prophet Zachary compares it to a talent of lead, the heavyeſt of all mettals: the women that are led aſide by ſeducers, are ſaid to be ſilly women laden with ſins, 2 Tim. 3.6. Salt, ſand p. 92and a lump of Iron, Eccluſ. 22.Sir 22is eaſier to bear, than an unwiſe, fooliſh, and ungodly man, ſaith the ſon of Syrach; and it's proved to be a burden, by the effects of hanging on and preſſing down, Heb. 12.1. We ſee this made good by the example of Jonah, that the ſin of one private perſon is likely to ſink a Ship in the Sea; for he being laden with a Commiſſion for Nineveh, and disburdening himſelf of this Meſſage of God, became ſuch a burden to the Ship, that though the Mariners had caſt out all their wares into the Sea, yet the greateſt burden was behind, the ſin of Ionas: Peter thought it of force to ſink more than one Ship, Luk. 5. for when two Ships fraught with Fiſh were ready to ſink, he fell down at the knees of Ieſus, and ſaid, Go from me O Lord, for I am a ſinfull man, thinking that his ſin had ſo endangered them.

Queſt.Though ſin be as heavy as Salt, ſand, Lead, Iron, of ſufficient weight to ſink Ships, yea burden enough to ſink the world; what may the reaſon then be, that many ſinners are ſo merry, and go ſo lightly away with it?

p. 93I anſwer with S^t Auſtin,Resp. that the cuſtome of ſinning hath taken away the ſenſe of ſ…n, and ſo becoming ordinary, it's therefore not odious or irkeſome, by reaſon of cuſtome, and the help which Satan lends the ſinner; it ſeems no burden; he feels not the weight of it; ſin ſetling it ſelf in the heart it doth quieſcere in propria ſede, reſt in its proper place: It is an axiome in Philoſophy,Elementa in loco proprio nòn ponderant. that the Elements are not heavy in their own proper place; as the air is not heavy nor any burden to the birds; the water to the fiſhes; the earth to worms or moles, becauſe they are in their proper places; no more is ſin heavy to a ſinner, ſetling it ſelf in the heart where the element of ſin is, it weighs light; and except the wrath of God fall upon the conſcience, (ſin lying in its Region) the ſinner never cries out like Cain, Oh my ſin is greater than I can bear: Iudas his heart was laden with hypocriſie, treaſon, malice, and covetouſneſſe, enough to ſink him down; yet it was no burden to him, till the wrath of God touched his conſcience, then it preſſed him down to his own place.

p. 944. Sin is a debt,Sin is a debt. and the ſinner is a debtor to God's Law and juſtice: I have read of Auguſtus Ceſar, that hearing of a ſale of goods belonging to a Gentleman of Rome, that was deeply indebted;Sueton. be demanded if the party uſed to ſleep well, ſaying, that if he did, he would buy his bed, whatever it coſt him, for ſurely there was ſome extraordinary vertue in it: and if Ceſar thought a man could not ſleep being indebted to men ſuch as himſelf, who at the moſt were able but to ſeize on his body; then what may ſinners think of themſelves, that are indebted to God more than they are able to pay, and who is able to lay them faſt, and puniſh them in ſoul and body, and that for ever; and yet it may be feared, that many men never break an hours ſleep, nor abridge themſelves of any pleaſure that cometh in their way for the matter: the reaſon hereof is, becauſe they never caſt about what it may coſt them, before they commit it; being like a man riding croſſe ſome great River, or arm of the Sea, with his face towards his Horſe tail, ſo as he never ſeeth nor p. 95feareth the danger he is to paſſe,Vega in Pſal. 32.Ps 32 but only looks back to the banks from whence he came, and whither he will not return, and ſo at length his Horſe failing him, being tyred, and able to ſwim no further, both be drowned. It is good therefore every day to look over our Debt-book that we may prevent running our ſelves into further arrear a…s for time to come, and to ſpend all our time on the great buſineſſe of our ſalvation: he is a thriftleſſe Farmer that ſuffers the debt of one year to run in another;Struth. obſerv. Cent. 2. every day hath its own burden, and how ſhall that crop diſcharge two years, that payes not one? By theſe Metaphors we ſee ſomething of the nature of ſin.

2. Let us meditate on the number of our ſins: David that had not ſinned ſo frequently as we have done, yet when he takes a ſurvey of the number of his ſins, he gives up this account, Mine iniquities are moe in number than the hairs of my head; they were ſo many that he could not count them: upon which place Saint Auſtin hath this devout meditation;Auguſt. p. 96David ſaith he, had little ſins, little and ſmall as hairs, but yet multiplying and encreaſing as the hairs of his head: and thus Chryſoſtome compareth ſins to rags, Chryſoſt.to ſhew that as rags the longer they be worn, the more they be encreaſed; ſo ſin the more it is practiſed, the further it is enlarged: and Bernard Bernard.gives this advice, When thou draweſt near to God, conſider O Chriſtian, whether thou canſt meet him with ten thouſand ſins repented of, that cometh againſt thee with twenty thouſand ſins that thou never thoughteſt of? Pſal. 19.12.Ps 19:12Who can underſtand his errours, ſaith the Pſalmiſt? Who knows the nature of all his actions, whether they be erronious or no; warrantable or no? indeed for the ſubſtantiall duties of a Chriſtian, he deſerves not the name of a Chriſtian that knows them not; but for many particular Caſes of conſcience, many Queſtions incident to the life of a Chriſtian, who can reſolve them? Some actions indeed are notoriouſly evil, ſins of the firſt magnitude, ſuch as are taxed and made manifeſt by the very Moon-light of nature; ſome are o… weaker evidence, as ſins of infirmity; p. 97ſome not diſcerned, and ſcarce known as ſins, as ſins of ignorance and incogitancy; you may ſee them repreſented in three Parables, Luk. 15. of the loſt Son, the loſt ſheep the loſt piece of ſilver; now draw, out thy meditations, and examine thy ſelf, ſee whether thou art not like the loſt Son; haſt not thou often run away from thy Fathers houſe by wilfull rebellion? and if not ſo, yet mayeſt thou be as the loſt ſheep, gone aſtray from thy God by a ſin of infirmity? and if not that, yet who hath not been as the loſt piece of ſilver? have not many of thy actions ſlipt out of thy hand by incogitancy and ignorance?

3. Meditate on the aggravations of your ſins; a ſin that at firſt ſight ſeems little, yet by aggravation becometh exceeding ſinfull; though the ſubſtance of mens actions be good, and their intentions good, yet they may have ſome malignant circumſtances that may blemiſh them. Job reſpecting the ſubſtance of his actions, and the good intentions of his heart, cryes out, O that I were weighed in a ballance; p. 98but if he take in the erring circumſtances, then if he will be weighed, he muſt follow Bernards advice, The beam and ſtandard muſt be the Croſs of Chriſt, and the worth of his merits muſt help down the weight or elſe it will be too light. Gather together all the aggravating circumſtrnces of thy ſins, meditate thus with thy ſelf, Such a ſin I committed at ſuch a time, in ſuch a place, when I ſhould have been better imployed, I a man of ſuch a Calling, a Magiſtrate, a Gentleman, a Miniſter, a profeſſour of Religion, a Father of children, a Governour of a Family, a Maſter of ſervants; and ſo my example hath been an occaſion of ſtumbling to many; I did it at ſuch a time, after confeſſion of ſin, and ſorrow for ſin, after I had renewed my Covenant againſt ſin, after ſome grace and ſtrength received to reſiſt ſin; theſe and ſuch like aggravations will make a ſmall ſin to become exceeding ſinfull: Now the ſerious meditation of our ſins is very profitable.

1. It brings us to a true ſight of our ſins, and makes us to hate ſin ſo p. 99much the more, and to groan under the burden of ſin bringing us to Chriſt, with a deſire to be eaſed of its burden.

2. Like Peters Cock it will be our awakener, and bring us to weep bitterly, it will wound our conſcience, and lead us to bitterneſs in ſpirit, who by our ſins have wounded ſo ſweet a Saviour.

3. It is a great advantage to humility, that man cannot be proud that daily meditateth upon the nature and number of his ſins.

4. It makes us ply the Throne of Grace more earneſtly, wherein we ſhall finde matter enough to beg daily for the pardon of ſin, and matter of praiſe to God upon the meditation of many by-paſt ſins remitted to us.

5. It is the beſt ſalve againſt all our ſores, knowing we have no reaſon to complain of our ſufferings, when we meditate on the number and greatneſs of our ſins; and that we ſuffer juſtly, becauſe we ſuffer for our ſins, and ſo ought to kiſs the rod, and quietly to bear the indignation p. 100of the Lord, becauſe we have ſinned againſt him.

Sect 6. Of the Sufferings and Death of Chriſt.

The next ſubject of meditation I ſhall treat of is,The ſixth ſub- of meditation, the ſufferings and death of Chriſt. the Sufferings and Death of Chriſt, who was wounded for our tranſgreſsions, whoſe ſoul was made an offering for our ſins. The ſufferings of Jeſus began with his life, he had enemies, as ſoon as he had ſubjects; when the w…ſe men were doing him homage at his Cradle, Herod at the ſame time was conſpiring his death, he commits his ſafety to his flight, and ſeeks a Sanctuary in Egypt, paſſing his minority in a Country where his people had long before for four hundred and thirty years been in bondage; his whole life varied little from his beginning, he was not in ſecurity but while he was unknown, he never was at reſt, but while he got his living by daily labour: No ſooner did this glorious Sun appear to the world, but he was perſecuted; the Phariſees hate him for his Doctrine, and envy him for his Miracles, they plot his death, when he had p. 101raiſed Lazarus from death to life, and never ceaſe till they bring him to his Croſs, and his Grave.

The matter of his ſufferings were all the miſeries whereunto the life of man was ſubject, whether we mean pains of body, or grief of heart, and ſorrows of minde, he ſuffered them all in an extraordinary meaſure and manner, as I have elſewhere more largely declared.

The ends of his ſufferings (wherein alſo I may include the form thereof, ſc. his meritorious ſatisfaction for the ſin of man) may be diſcuſſed; for had not the firſt Adam ſinned, the ſecond Adam had not ſuffered; and whatſoever he did by his active obedience, or ſuffered by his paſſive obedience, was to make up that rent and breach which was made by Adams tranſgreſſion, as Au…in tells us,Nos in Adamo immortalitate malè uſi ut moreremur; Chriſtus mortalitate benè uſus eſt ut viveremus, Aug. We all in the firſt Adam, behaving our ſelves ill, in a ſtate of immortality forfeited it, and became liable to eternal death, therefore Chriſt the ſecond Adam behaving himſelf well in a ſtate of mortality, recovered again for us, and reſtored again to us th… right of eternal life. p. 102Joh. 1.29. John Baptiſt calls him the Lamb of God that takes away the ſin… of the world; and Paul tells us, how he was delivered to death for our ſins, Rom. 4.25. He was apprehended, arraigned, condemned and crucified, that we might be acquitted, pardoned and diſcharged; the Death of Jeſus Chriſt is the laſt teſtimony of his love, his wounds are ſo many bleeding mouthes breathing forth his love unto us.

And this is very admirable, his power was encreaſed by his death, he was never more abſolute than upon the Croſs, ſpoyling Principalities and Powers; this Sun never darted forth more rayes than when he was in an eclipſe; nor did the Lord Jeſus ever more triumph over his enemies, than when they upbraided him with his infirmities, and made a mock of his ſufferings, then was it, that he conceived the Church in his wounds, giving his children life by his death, and founding his Church with his blood: His Church coſt him much more pain and trouble than Eve did the firſt Adam; his Spouſe never broke p. 103his ſleep,Sicut dormientis Adae coſta detrahitur, ut conjux efficiatur, ita & Chriſto morienti de latere ſanguis effunditur, ut eccleſia conſtruatur communicantes namque corpori & ſanguinis efficimur eccleſia Chriſti conjux Auguſt. riſing from his ſide without any pang or violence, he awoke from his ſleep into a Marriage with her that was a piece of himſelf; but Jeſus Chriſt laid down his life to give it to his Church, his body was pained, and his heart pierced to form his Bride, this Spouſe was to be ſought for in the bowels of her Father, yet even then did our Lord Jeſus in his loweſt abaſement act like a Soveraign; he pardoned Delinquents, when himſelf was numbred among tranſgreſſours; he gives eternal life, when they bereft him of a temporal life; he diſpoſeth of an heavenly Kingdome, when they diſputed his Kingdome on earth; he made his power appear in his weakneſs, his glory in his ſhame, his innocency in his execution, his grandeur in his reproaches; and now was the Son of man glorified upon the Croſs, making his innocency manifeſt at his death, that to the confuſion of the Jews, the Judge that condemned him ſhould plead his excuſe, that the Theeves that dyed with him ſhould publiſh his Soveraignty, that the p. 104Souldiers that nailed him to his Croſſe ſhould become his adorers; yea that the Sunne (the great eye of the world) ſhould hide his head, and whole nature be in mourning for him, lamenting his death who was the Prince and Lord of life; and however Chriſt was accounted of, yet the Robes of Kings are not to be compared with the rags of Chriſt, nor the Thrones of Princes with the croſs and thorns of our Saviour;Joh. Wall Serm. in Heb. 9.12.Heb 9:12 upon which conſideration, one breaks forth into this meditation, O Lord if thy ſhame be glorious, what is thy glory? how ſhall we be advanced by the ſtrength of thy power, that are ſo dignified by the weakneſs of thy ſufferings?

1. This may teach us in our meditations to diſtinguiſh between Chriſts ſufferings, and the ſufferings of all Saints and Martyrs whatſoever; for theirs were private, and profited onelyonly themſelves, but his were publick, and the vertue thereof extended and redounded to all the faithfull his members, he being the head of the Church; for,

1. Their ſufferings were chaſtiſements p. 105and loving corrections to bring them to the ſight of their ſins, to be ſorry for them, and forſake them; or,

2. For trials of their faith, patience and conſtancy to ſuffer for his ſake, they were no way meritorious and ſatisfactory either for themſelves or others, as Leo ſometime Biſhop of Rome affirmed, contrary to the Doctrine of the preſent Papacy, The juſt by their ſufferings received Crowns themſelves, but procured none for others, Acceperunt juſti, nòn dedere coronas, & de fortitudine fidelium nata ſunt exempla patientiae, nòn data dona juſtitiae. Leo.and that from their conſtancy in ſuffering, others might receive examples of patience, but no rewards for other mens righteouſneſs: But Chriſt being a publick perſon, and our Surety, and having no ſin of his own to ſuffer for, his ſufferings were in regard of himſelf works of ſupererrogation and therefore not needing them himſelf, he might beſtow them upon us, as the Apoſtle tells us, he did, Gal. 3.13.

3. Hence we may meditate on that infinite hatred that God hath againſt ſin, ſeeing he will lay the puniſhment of it upon his onelyonly Son, rather than ſuffer it to eſcape, and p. 106go unpuniſhed,Chriſts wounds are blew with grief, and ſhining with love, therefore by the opening of his wounds we ought to enter into the ſecrets of his heart, Gerrard Meditat. 7. Lev. 44.29. The Papiſts uſe the meditation of Chriſt's paſſion to move them to hate the Jews, let us uſe it rather as a motive to make us loath and leave our ſins; for had it not been for them, one hair of his head had not fallen to the ground; nay all the Jews in the world, and all the Devils in hell could have done nothing againſt him; every ſin of ours was as … thorn to his head, a nail to his hands and feet, a ſpear to pierce his tender ſide: Let us therefore look upon him whom we have pierced, and mourn heartily for our ſins the cauſes of his ſufferings: But alas! Chriſt's death is often the occaſion of the fall of many, who perſwade themſelves that he that bought them, is too much concerned in their ſalvation to deſtroy them; upon this vain hope they give up themſelves to all wickedneſs, and turn this precious antidote into poyſon.

4. Let the meditation of Chriſt's ſufferings make us patient in all our ſufferings; if the meditation of the ſufferings of the Fathers, Confeſſors, p. 107and Martyrs of the Church will cauſe us to endure afflictions patiently, ſhall not much more the meditation on the ſufferings of Jeſus Chriſt, who is as well tam ſpeculum patiendi, Bernard in Cantic.quam proemium patientis, a perfect glaſs to ſhew us how to ſuffer, as a ſure reward for thoſe which do ſuffer; for, what will not the ſervant ſuffer willingly for his Maſter, when his Maſter hath patiently endured,Nil adeò grave eſt, quod nòn aequanimitèr toleretur, ſi Chriſti paſſio ad memoriam reducatur, Gregor. things not onelyonly wonderfull and grievous, but (conſidering Chriſts perſon) things unworthy to be ſuffered Geſsit mira & pertulet dura, nec tantùm dura ſed etiam indigna, ſaith Auſtin, hath Chriſt willingly endured all this for us, and ſhall not we patiently endure a little for him? therefore if the water of afflictions ſeem bitter to thee, caſt in that ſweet Tree the Croſs of Chriſt, and it wil ſoon be very pleaſant; he that came into the world without ſin, went not out of the world without ſuffering, and yet he patiently endured the ſame, ſhewing that we that came into the world full of ſin, and have ever ſince lived in ſin, ſhould deſervedly look for p. 108correction, and when it cometh, endure it patiently. Martial's Flye plaid ſo long under a tree, till it was wrapt in amber,Sic modo quae fuerat vita contempta manente, Funeribus facta eſt nunc pritioſa ſuis. Martial. congealed in the drops that came from the boughes; the beſt of us are but as worms, let us not deſpiſe to to be as this Flye, ſtill hovering about the Tree of the croſs, and the ointment of his blood, till we be entombed and encloſed in the precious amber of his bleeding wounds, and the ſacred gum that grows in the Tree of Life; For if we ſuffer with him, we ſhall alſo reign with him; and if we be conformed to the image of his death, we ſhall be transformed to the image of his glory.

Sect. 7. Of the Reſurrection of Chriſt.

Now it is requiſite that we ſhould meditate on the Reſurrection of Jeſus Chriſt from the dead:The ſeventh ſubject of meditation is the Reſurrection of Chriſt. The Diſciples of Chriſt before his Reſurrection had not learnt their own Creed, which they were taught, not ſo much by our Saviour, as by his Sepulchre, whoſe opening mouth when it ſent forth Chriſt the word of God, pronounced p. 109his Reſurrection which is the Epitaph of God: Joſeph's devotion beſtows a Tomb upon our Saviour, but our Saviour at his Reſurrection beſtows it upon death, which ever ſince hath been buried his Tomb: If the eye of our faith will adventure to ſee the active horrour of the grave, behold Jonas herein a type of Chriſt, and his quick Tomb made a Tomb of ſalvation to him; three or four days he lay in his new night of amazement, as if he had found an Egypt in the Whale, at laſt the grave by unacquainted inſtruction caſt up the living; the Whale was no longer a Sepulchre, but a Fiſh, and Jonas no longer a Corſe, but a Prophet; he had ſurely dyed, had he not been buried, and here was a reſurrection, though not a reviving, a reſurrection from diſobedience and the Whale: Thus this rare Anchorer, and his Tomb were both alive; but the Tomb of our Saviour was as deſperate as his death, what could be expcted from a grave, and a carkaſs, yet behold this carkaſs reviveth into a man, nay into a God, he aroſe when night ariſeth p. 110into morning, and at that ſeaſon when Winter is quickned into a Spring; it was on the firſt day of the Jews week, a week well begun, and it was the firſt day of the Chriſtian creation. The Angel made a little Earthquake in the grave when he removed the mighty ſtone with which the vain Jew tried to oppreſs our Saviour after his death, as if he would have ſealed him up to an impoſſibility of a reſurrection; but ſince the Angel hath opened the Tomb for us, ſhall we go and ſee the place whence Chriſt is riſen, yet ſhall not we make ſuch haſte, but that the ſpeedy devotion of the two Maries will be there before us, whoſe feet were as ſwift as their love, and their love as ſwift as time, nay more than time which hindred them by the delay and command of their Sabbath, a Sabbath indeed only to their bodies, which while our Saviour lay in his grave, were but the Sepulchres of their ſouls, which found no Sabbath till they found the Lord, they came with prepared ſpices and oyntments for him whoſe Divinity p… vented p. 111balm, who eſteemed their piety of more value than their oyntments; but alas! they are no ſooner at the Sepulchre, but they finde it as empty of our Saviour as full of wonder, and inſtead of the body of the Lord they behold the Angel of the Lord ſitting upon the ſtone which be had conquered to obedience, his rayment white as ſnow, his countenance like lightning; but that which was more wonderfull I the fearfull women were encouraged by the Angel, and their innocence, while the guilty Souldiers beholding the ſame ſight with them, were full of faintneſs, being at once almoſt diſarmed of their weapons and ſouls, they became as dead men, and were rather the priſoners than the keepers of the grave; but in the mean time the Angel comforteth and inſtruct…th the women, who are now his Diſ…iples, and receiving a Commiſſion …o preach the Reſurrection of our …aviour, they haſten out of the …omb with the confuſed expedition … fear and joy was not this a ſtrange …grimage to run from the Sepulchre p. 112of the Lord, whenas multitudes of Popiſh Votaries travell to his pretended Sepulchre? but yet it was more ſtrange, they ſeek the Diſciples and find Chriſt; here was a comfortable miſtake, and indeed he comforted them with his preſence and ſpeech, when immediately they fall upon their knees, at his knee whoſe reſurrection theſe female Evangeliſts are again ſent to teach, and the firſt Scholars they muſt teach muſt be Chriſt's own Diſciples, who ſhew their obedience as ready as their love, and ſpeedily find Peter and Iohn for their hearers; here was zeal and tenderneſſe; the fierceeſt and mildeſt of the Apoſtles, and theſe no ſooner hear their words, but they ran as faſt to the Tomb, as the other ran from it: Iohn came firſt unto it, but Peter went firſt into it; love was ſwifteſt, but zeal was boldeſt; where they were no ſooner entered, but they find Chriſt's victory, and his ſpoils of death.

And here let us meditate on the accidents that hapned at his reſurrection, before his aſcenſion into p. 113Heaven: the Evangeliſt tells us, he came into the houſe where the Diſciples were met, when the doors were ſhut, Joh. 20.19. We are not bound to believe it was at the beginning, or firſt ſhutting in of the evening, but the night might be well ſpent before he appeared to them; nor are we ſure it was very late, for they might go to ſupper betimes, and the two Diſciples going before to Emmaus, making haſt might come to Jeruſalem before the dead time of the nigh… and whereas it is ſaid, Luk. 24 33. that they found the eleven, whenas it is evident Thomas was not among them; it's a Synecdoche, ſetting down all for the greater number, as Ioh. 20.12. Thomas one of the twelve; whereas they were then but eleven in all, for Judas had leſt them, and hanged himſelf, and Matthias was not yet choſen, and added to the number Act. 1.

The main Queſtion is about the manner of Chriſt's coming in, for St: Iohn Joh. 20.19.John 20:19tells us, he came in the doors being ſhut: Divers are the opinions of the learned about this point.

p. 1141. Some think it probable enough that ſome body within might unbolt or unbar the door, though the reſt of the company took no notice thereof, nor the Evangeliſts mention it, ſo Marlorat: Marlorat. ad loc. Aretius. Boetius.So he came in when the doors were ſhut, that is, very late, when it was time the doors ſhould be ſhut, ſay others.

2. The Papiſts ſay, he came through the doors, as they alſo ſay, he came out of his mother's womb, clauſo utero; that his body is really preſent at …he Sacrament in an inviſible manner; but they only ſay it, but prove it not:D^r Fulk. A learned man ſaith, Some incredulous Iew perhaps will not be perſwaded, that St. Peter's ſword went between Malchus his ear and head, it wa… ſo ſoon healed again: ſo ſome perhaps will not believe that the doors were at all opened, they were ſo ſoon ſhut again; but it's clear, though the… were ſhut preſently before and afte… his paſſage, yet they were open … the inſtant of his paſſage, elſe ſha… we grant a penetration, or th… there were two ſolid bodies at … ſame time in one place, which … not be; for ſo Auſtin ſaith even … p. 115glorified bodies, Tolle spacia corporibus, & corpora nòn erunt.

3. The ſoundeſt opinion is to acknowledge, that he came in, Creatura ceſſit Creatori, Beza. Calvin. Cyril. Polan. Synt. p. 419. Calv. Inſtit. l. 4. c. 17. Sect. 19.in a moſt miraculous manner, clauſis januis, but not per clauſas januas, ſo that there was not penetratio ſed ceſſio corporum ſolidorum: he came not through the wood, iron and ſteel of the door, but the door opened to him of its own accord, or by his divine power, as Act. 5.19. Act. 12.10. the …reature gave place to the Creatour.

And that they might not doubt of his reſurrection, he proveth it by an …vident demonſtration, bidding …hem behold his hands and his feet, and …ells them it was he, Luk. 24.29, 30. … if he had ſaid, a spirit hath not parts …ad members and dimenſions as I have; …erefore you may aſſure yourſelves, …at it's my very body which you … that was buried, that is now riſen … in: We may obſerve further, …t Chriſt bids them make uſe not …y of their eyes to ſee, but alſo of …r hands to feel him; and unleſſe … had done ſo, it had not given p. 116ſatisfaction to incredulous Thomas, whoſe faith lay in his fingers, and will believe no more than he ſeeth and feeleth, to whoſe infirmity our Saviour condeſcendeth.

Queſt.Here then a Queſtion may ariſe, whether the ſcars remained in Chriſt's body after his reſurrection or not?

Reſp.I anſwer, It ſeemed they did, how elſe could Thomas ſee and feel them, as he is bid for his full ſatisfaction to do, Joh. 20.27. If it be demanded whether they be blemiſhes or not; I anſwer, they were no ſigns of defect, Vulnerum ſigna, virtutum inſignia. Aquin. Euſeb. Emiſſ. Perkins in Symbol.but enſigns of victory; but that it's not likely they now remain in Heaven, or ſhall be ſeen at the laſt day, M^r Perkins ſheweth, ſaying, that we may as well think that the veins of his body ſhall be empty, and without bloud, becauſe they were ſo upon the Croſs, as that the ſcars in his body ſhall then appear, becauſe he had them, when he appeared to Thomas.

Object.But how cometh it about that he … loweth that to Thomas and the … which he will not afford to Mary M… dalen, ſc. to touch him, notwithstanding he loved her very well. Joh. 20.27 He ſaid unto her, Touch me not; …e bi… p. 117Thomas not only touch him, but alſo to put his finger into his ſide, which 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 …uch a manner;D^r Sibs Serm. on Ioh. 20.16. Vide B^p Andrews Serm. in loc.John 20:16 this is not a fit man…r for thee to touch me in, now I …m riſen again: She thought to con…erſe with him in that familiar manner, as ſhe did, while he was on earth, when ſhe powred ointment p. 118upon 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 forc… for the preſent time, which he conjectureth from the reaſon, for I am not yet aſcended, or aſcending; I p. 119am 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 p. 120ſatisfied 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 onelyonly 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. p. 121God 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 p. 122therefore 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 ſi…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.

p. 123For the firſt, Adam's body was not ſo mortal, that it muſt have dyed by condition of his creation, for he was created to live, and not to dye, being made in the Image of God, whereof immortality is a part; and therefore it was directly concluded by one of the Councils, that whoſoever ſhould ſay, that Adam the firſt man was made mortal, ſo that he ſhould have dyed corporally, whether he had ſinned, or not ſinned, that is, that he ſhould have gone out of the body, not by the deſert of ſin, but by the neceſſity of nature, let him be accurſed; and God doth not make it the cauſe that Adam ſhould dye, becauſe his body was made of the duſt of the earth, as the Pelagians falſely collect from, Gen. 3.19. but becauſs he had diſobeyed the voice of God, hearkning to the voice of his ſeducing wife,Vid. Polan. Syntagm. Satan's Inſtrument to tempt him, and ſo took and eat the forbidden fruit, as appeareth verſ. 17. therefore he ſhould dye; and that which cometh afterward, doth not declare the cauſe why he ſhould dye, but onelyonly let him underſtand,Lumb. Sent. lib. 2. Diſtinct. 9. p. 124that there was no impediment but that he might dye; and that his body which was before onelyonly mortale, of that nature that it might dye, he now by ſin had made morti obnoxium, ſubject and liable to death; thus Paul tells us plainly, that ſin brought in death as the wages thereof.

Object.It may be demanded, ſeeing Jeſus Chriſt hath aboliſhed death, and that by him we are reconciled to God to obtain eternal life, how is it then that we are ſubject to death?

Resp.St. Auſtin anſwereth, that heretofore death came and was by ſin brought into the world; but now death takes away our temporal life, to the end we ſhould ceaſe from ſin, and that the meditation of our death doth keep us in our duty, and ſo by Gods mercy the puniſhment of ſin is become a ſhield againſt our ſins. Chryſoſtome cenſureth thoſe wretches, who fear death, and fear not ſin wherein they are inſnared, nor the unquenchable fire which gapeth for them; to fear death is an evill more dreadfull than death it ſelf:Stella de contempt mundi. A wiſe mans life is the meditation p. 125of death, ſaith Stella: Good reaſon it is that we ſhould betimes meditate on death, and think upon the freedome, liberty, life and immortality which enſue; he giveth death a joyfull welcome, who is before hand prepared for it: Shall any man think that death doth not approach becauſe he thinketh not of it, or ſhall he think it draws nearer becauſe he meditateth upon it;Gerrard Meditat. 43. Whether thou thinkeſt upon it or no, ſaith one, it hangeth alwayes over thy head, life was lent unto thee, not given thee as a freehold. Verily, the meditation of death is not irkſome, nor ought we to defer it from one year to another, but on the contrary, to think that nothing doth ſo much ſafeguard us in the midſt of adverſities and dangers as the meditation of death; it is that which makes us ſober in proſperity, and ready prepared for all events; death would be vanquiſhed as ſoon as it ſhould come, if it were well thought on before it cometh; and indeed he is unworthy of comfort in his death, who in his whole life is forgetfull of death.

Guericus hearing thoſe words out p. 126of Gen. 5. read in the Church, And all the dayes that Adam lived were nine hundred and thirty years, Drexel. conſiderat. de aeternit.and he dyed; and all the dayes of Seth were nine hundred and twelve years and he dyed; and all the dayes of Methuſelah were nine hundred ſixty and nine years, and he dyed, &c. Hearing, I ſay, theſe words read, the very thoughts of death wrought ſo ſtrongly upon him, that he gave up himſelf wholly to a devout life, that he might dye the death of the righteous, and attain to eternal life: I have read a ſtory of one that gave a coſtly Ring to a young gallant with a death's head in it, upon this condition, that for ſome weeks he ſhould ſpend one hour every day in looking and meditating upon it; he took the Ring in wantonneſs, but performed the condition with diligence; but it pleaſed God, after a frequent view and meditation thereof, it wrought a notable change upon him, ſo that he became an excellent Chriſtian; well were it, if men of all ranks would frequently meditate on death; and then by the grace of God they would finde a great change p. 127upon their lives;Nil ſic revocat a peccato, quam frequens mortis meditatio, Auguſt. Nebriſſens. Dec. 2. lib. 3. cap. 1. there is nothing doth ſo effectually call a man back from ſin as the frequent meditation of death. Lewes the eleventh King of France did on his death-bed reſtore two Counties to the heirs of John King of Arragon, to which before in his life time he would never condeſcend.Cùm igitùr mortem nòn meditamur, moleſtior vitae finis expectandus nobis eſt. Diogenes in Epiſt. ad Monemum. Death is the clock by which we ſet our life in an order, and the memory thereof doth reſtrain our immoderate love to worldly things; did we frequently meditate on death, we ſhould finde a bitterneſs in thoſe things which now ſeem ſweet unto us; the meditation hereof cleanſeth the heart, as a ſtrainer cleanſeth all the liquor that is poured into it: A man is never more heavenly minded, then when he meditateth on his own frailty,Sicut cibis omnibus panis utilior eſt & magis neceſſarius, ita praeſtat omnibus operibus mortis cogitatio. Climacus Grad. 6. de diſcret. and thinketh that he muſt ſhortly dye. Let us herein take heed of the arrogance of the Stoicks, and the vain confidence of the Epicures, who never think on death, but think they are in league with it, perſwading themſelves, it ſhall be eaſie for them to put by the blows of death; and let p. 128us have no part in their effeminency,Monſ. Goulart. Viel. who are affrighted at the very name of death, not thinking that in death it ſelf there is ſo much evil, as in the ſolicitudes and fears with which many times in a day they kill themſelves, without any eaſe to their unbeleeving hearts. Such meditations of death are fooliſh and unprofitable, ſeeing as the Prophet tells us, There is no man living that ſhall not ſee death, and be able to ſave his life out of the hand of the grave, Pſal. 89.90.

Sect. 9. Of the fewneſs of them that ſhall be ſaved.

The ninth ſubject of meditation, The ſmall number of them that ſhall be ſaved.In this Section, the ſubject of our meditation ſhall be the ſmall number of them that ſhall be ſaved: Chriſt's flock in Scripture is called a little flock, Luke 12.32. the number of the Elect is but ſmall, and by conſequent, there are but few that ſhall be ſaved: Thus much one of the Fathers collecteth out of the deſtructions mentioned in the Old TeTeſtament,Auguſt. de verb. Domini in Mat. 13.Matt 13 whereby they ſay ſignified the manner of the laſt judgement, which they make types thereof; p. 129thus at the general Deluge commonly called Noah's Flood, a very few eſcaped, and a ſmall number were preſerved, but eight perſons, Gen. 6.18. At the deſtruction of Sodome there eſcaped fewer, but three onelyonly, viz. Lot, and his two Daughters, Gen. 19. and at the deſtruction of Jericho not many preſerved, but onelyonly Rahab and her houſhold, as was promiſed, Joſh. 2. and performed Joſh. 6.2 Eſdras 8.1. An Apocriphal Writer tells us, That the moſt High made this world for many, but the world to come but for a few: he illuſtrateth the point by a plain familiar ſimilitude, ſaying, As the earth yeeldeth much matter for pots, but little for gold, ſo there be many created, but few that ſhall be ſaved; yea Chriſt himſelf affirmeth, That the gate is wide, and the way broad that leadeth unto life, and there be but few that finde it, Matth. 7.13, 14. and St. Paul out of the Prophet Iſaiah tells us, That though the number of the children of Iſrael be as the ſand on the Sea, yet a remnant onelyonly ſhall be ſaved.

A Learned man divideth the worldPriorw. p. 130into thirty parts, and he ſaith, bu… eleven parts only have the means of grace, the reſt remain in darkneſſe; or that have not had the Goſpel purely preached unto them: now without faith there is no ſalvation, and without the Word preached, ordinarily no faith; and then how many Jews, how many Turks, Pagans, Infidels muſt needs periſh? for as out of Noah's Ark there was no ſafety from the Floud, ſo out of the Church, no ſalvation, or eſcaping of eternall deſtruction, Act. 4.12. And

Vide Aquin. Ainſw. & Moller. in Pſal. 14.1.Ps 14:11. Among thoſe that profeſſe themſelves to be Chriſtians, how many ſecret Atheiſts be there, who perhaps are afraid or aſhamed to ſay it with their tongues, yet never bluſh to ſay it in their hearts, yea to proclaim it by their lives, that they believe there is no God; for, if they confeſſe his Eſſence, at leaſt they deny his providence, thinking that he never provideth Heaven for the godly, nor Hell for the ungodly; all which perſons be of the fraternity of fools.

2. How many Hypocrites be p. 131there, who be like Nebuchadnezzar's image, Dan. 2.22, 23. whoſe head was of gold, the breſt and arms of ſilver, the belly and thighs of braſſe, the legs of iron, but the feet partly of iron, and partly of clay; a fit emblem of the retrograde courſes of ſome ſeeming good Chriſtians, whom the longer a man is acquainted with, the worſe he will like them; for many times they have holy words and hollow hearts, not caring to be good, but only to be thought ſo.

3. All ſuch perſons as turn piety into policy, make profeſſion of Religion only for preferment, and other by-reſpects; howſoever they be in the Church, yet they be not of the Church, Joh. 2.19. Now if all theſe and their like be cut off from the account, we ſhall ſee that Chriſt's flock is but a little flock, and that there are but few that ſhall be ſaved.

But it may be ſaid, Object.that our Saviour ſaith, Mat. 8.11. Many ſhall come from the Eaſt, and the Weſt, and from the North, and from the South, and ſhall ſit down with Abraham, Iſaac and p. 132Jacob in the kingdome of Heaven; and we read likewiſe, Rev. 7.4. that there were twelve thouſand ſealed out of each tribe of Iſrael, except the tribe of Dan, all which put together make an hundred forty four thouſand, beſides thoſe numberleſſe numbers that come out of other Nations in long white robes, in token of their inn…cence, and palms in their hands, the enſigns of victory over worldly vanities; and Chriſt is ſaid to be the firſt-born among many brethren, Rom. 8.29. how then doth it hold, that Chriſt's flock is but a little flock, and there are but few that ſhall be ſaved?

Resp.1. You are to know, that all things in the Scriptures are not ſpoken, or to be taken ſimply, but ſometime by way of compariſon: as for example, when Iacob is brought before King Pharaoh, and queſtioned by him about his age, he told him, that his dayes had been but few and evil, which muſt be underſtood in compariſon of his anceſtors, for otherwiſe an hundred and thirty years had been a fair age, Gen. 47.9. ſo Chriſt's flock is but little in compariſon of the Devil's p. 133drove, and there are but few that ſhall be ſaved, in compariſon of the multitude that ſhall be damned. Thus Auſtin expounds the words of our Saviour on Mat. 13.Multi ſalvabuntur, & pauci, multi ſimplicitèr, pauci comparativè, pauci comparatione periturorum, multi in ſocietate Angelorum. Aug. Serm. 32. de verb. Domini. Many ſhall be ſaved, yet but few; many ſimply, few comparatively; few in compariſon of thoſe that periſh; there are many in the ſociety of Angels: the diſtinction may be made plain by this ſimilitude; If a man ſhould ſuddenly ſee a thouſand or two thouſand armed men in the field, he would ſurely think them a great Army, but if (but turning his head) he ſhould ſee ten thouſand or twenty thouſand in another company, he would alter his opinion, and think the firſt company but ſmall, even an handfull only in compariſon of the latter: the Prophet complaineth of the number of God's elect, to be like the ſummer fruit, and as the grape gleanings of the vintage, Mic. 7.1.

2. They are many in relation to Chriſt their Head; for he is a King, and a King is not attended with a few; he is a Saviour, and his bloud was ſhed for many, Mat. 26.28. By p. 134his obedience he hath juſtified many, Rom. 5.19. God the Father is alſo Maſter of a great Family, as the Devil who is the God of this world hath many vaſſals, ſo God hath many Sons and Daughters that muſt be brought to glory, Heb. 2.…0 they are a numberleſs number that are to follow the Lamb whereſoever he goes, Rev. 14.1. In this reſpect the Elect are many; yet (as I ſaid before) compared with the multitude that ſhall periſh, they are but a very ſmall number.

1. Here we may meditate on the folly of the Papiſts, in making univerſality a note of their Church, the conſent of the multitude, a note of true Religion; whereas Chriſt himſelf tells us, His flock is but a little flock: all Abab's falſe Prohets are againſt Michajah, all Zedekiah's Courtiers againſt Jeremy, all Darius his Nobles againſt Daniel, all the Scribes and Phariſees againſt Chriſt and his Apoſtles; all the Arrians againſt Athanaſius: In a word, if number and multitude might carry it, neither the Papiſts, nor the Proteſtants p. 135would have … Church, but the Turks would take it from us both.

2. The meditation on the ſmall number of them that ſhall be ſaved, will make us take heed of following the multitude, and doing as the moſt do, leſt we go to the Devil for company; as it is reported of a King of Friezeland, that being like King Agrippa, almoſt perſwaded to be a Chriſtian,Gualter. in Luk. 13.Luke 13 and demanding of the Biſhop that was to have baptized him, what he thought was become of all his Anceſtors, that dyed unbaptized, and unconverted to the faith; who anſwering modeſtly, That it was not meet for them to dive into the ſecret counſel of God▪ who might ſave ſome of them extraordinarily, but for any thing that was revealed in the word, he could not ſee but they muſt be damned; but that He was infinitely bound to God in reſerving him till that time, making known to him the means of ſalvation, which was hid from them; whereupon my Author ſaith, he pluckt back his foot in a rage, ſaying▪ p. 136That he would alſo follow them, and go to Hell likewiſe for company: The meditation on the ſmall number that ſhall be ſaved, ſhould make us ſtrive to be of that ſmall remnant.

Greg. Nazianz. ad Arian. & de ſeipſo. Orat. 24.Nazianzen ſpeaking of his own time, ſaith, Where are they now that upbraid us with our poverty, and boaſt ſo much of their own wealth, who define a Church by multitude, and contemn a ſmall ſheepfold? that is not alwayes the ſafeſt way to go where many go: Eſteem not of their number ſaith Auſtin, Aug. in Pſal. 39.Ps 39I grant they are many, who is able to number them? few they are that go the ſtrait way; bring me hither the ſcales, begin to weigh, ſee what a deal of chaffe is hoiſed up in one ſcale againſt a few balney corns in the other: And Chryſoſtome ſaith, What profit or advantage is it, to be rather a great deal of chaffe, than a few precious ſtones? Thus the Fathers: and yet ſaith Bellarmine Bellarm. de Eccleſ. milit. l. 4. c. 7.One note of the Church is multitude of beleevers.

p. 137Sect. 10. Of meditation on Hell.

Let us now draw forth our meditations on Hell,Hell the tenth ſubject of meditation. and firſt let us conſider the names of the place prepared for the damned: It is called Tophet, Iſa. 30.33. whence Jerome ſaith, the Latine word Gehenna cometh, ſometime it is called Utter darkneſs, Matth. 22.13. ſometime it is called Infernus, a place beneath, a place moſt oppoſite and furtheſt remote from Heaven,Nunquàm erit homini pejus in morte, quam ubi erit mors ſine morte. to ſignifie the moſt deſperate and dejected eſtate of the damned, who ſhall be even trod upon and trampled under the feet of the godly, Malac. 4.3. Thus they that now would put their hands under their feet, becauſe there is yet hope they may do them good, ſhall then be ſo far from pittying, as they ſhall praiſe God for plaguing and puniſhing them; its called alſo a burning lake, the ſecond Death or Hell.

2. Conſider we the ſorts of the puniſhments of the damned.

1. They ſhall be tormented with the worm of conſcience, the never dying worm: this worm that p. 138ſhall gnaw the wicked in hell, is nothing elſe but the guilt of an evil conſcience, thoroughly awakened in hell; called a Worm, becauſe as worms proceed from putrefaction, and do torment by biting and gnawing; ſo this worm proceedeth from the putrefaction of ſin, afflicteth by gnawing and tormenting the ſinner for ever: Though the conſciences of wicked men are ſometime aſleep in this life; and though they commit many notorious ſins, and they have a dull and ſleepy conſcience, and having no ſenſe of what they do; and though ſometime they put out the eye of conſcience, and cannot diſcern between moral good and evil; and though they have a ſecure conſcience which thinks not of any penal evil, and ſo they ſeldome think of Hell torments; and though ſometime they put a muzzle upon conſcience, and labour to ſtop its mouth; and though ſometime their conſciences are cauterized, and become altogether ſenſeleſs, yet when they come to dye, but eſpecially when they go into Hell, their conſciences p. 139ſhall be perfectly awakened and that for ever; then wicked men will even gnaſh their teeth, becauſe conſcience did no ſooner uſe its teeth, they will then gnaw their tongues for ſorrow, becauſe conſcience had no tongue to ſpeak, nor they no ears to hear what it ſpake till it was too late: Conſcience hath a reflecting power, and when ſinners come into hell, all the evils that ever they have done ſhall come freſh to their remembrance; as the glorious Saints do remember all the good that ever they have done here, for their comfort; ſo the wicked in hell ſhall remember all the evil that ever they have done for the aggravation of their miſery; they ſhall then call to minde all the evil they have done, and all the good they have left undone, the means of grace that hath been offered them, and they have ſlighted, the thoughts whereof ſhall ſting them for ever.

2. They ſhall be tormented with fire: where we may note,

1. The univerſality of it, every part muſt go into it, and be tormented in that infernal fire; we ſee many p. 140here pained many wayes; one cries out of his head; another of his teeth; another hath a pain in his bladder; another in his ſtomack; another in his belly; and theſe pains pinch ſo for a time, as many had rather die than long endure them: now if the ſtone or gout taking and holding us but in ſome one member, be thus terrible to us, what would it be to feel them altogether? ſurely not ſo much as a flea-bite compared with the torments the wicked endure in Hell; for they feel intolerable pain in all their ſenſes, both outward and inward, in all the powers and faculties of their ſouls, in all the parts and members of their bodies: wanton eyes ſhall then be affrighted with fearfull ſhapes of ugly Devils;A certain Ruffian oft aſſaulted a chaſt Lady to ſatisfie his luſt, with many proteſtations that ſhe was the only creature whom he loved ſo well, as for her ſake he would undertake any task, though never ſo tedious: and being earneſt with her to try him, ſhe bade him, but one hour hold one of his hands in the flame of the candle, that was burning before her: hearing his doom, he diſcontentedly replied, that the requeſt was unreaſonable; is it ſo ſaid ſhe an unreaſonable ſuit that you for my ſake ſhould endure but an hours pain, and hazzard but one limb, and is it not more unreaſonable, that I for your ſake ſhould hazzard the finall loſſe of my ſoul and body to be tormented in Hell fire for ever. delicate ears with the hideous noiſe of damned ghoſts; the curious taſt afflicted with hunger that never ſhall be ſtaunched, and thirſt that never ſhall be quenched; the nice ſmell with the noiſome ſavour of fire and brimſtone; and all the ſenſes ſhall feel the fury of an angry God.

2. The extremity of it, it ſhall be p. 141in fire: ſuch is the heat of our elementary fire, made for our uſe and …omfort, as a man would hardly be …ired to hold one hand in it an hour, …o gain a Kingdome; how then ſhall …he wicked be able to endure their whole bodies in that fire, which is much hotter, and created only for …orment?

3. It's everlaſting fire: if a man were laid upon our fire, it would in …hort time conſume his body to aſhes, …nd put an end to his miſery; but men's bodies ſhall then be immortall, …o that they ſhall ever be burning, …ut never conſumed; yea when they have been there as many thouſand years, as they have been dayes or hours upon the earth, they be never the nearer the end of their pain; and …o ſtrait is the allowance of that place, as nothing ſhall there be obtained, as might give them the leaſt hope of eaſe or refreſhment: the rich glutton whoſe …ody hath been finely clad, delicately …ed, and ſoftly lodged, is now in a ſcorching ſurnace of fire; that …ongue of his that was wont to be de…ied no ſawce, to make his meat reliſh, p. 142and go down merrily,Dives in inferno cogente inopia, uſ que ad minima petenda perductus eſt, qui ſua tenacitate ad minima neganda pauperibus reſtrictus eſt. Gloſſ. in Iob 27. Ibi dolor permanet, ut affligat, & natura perdurat, ut ſentiat, quia utrum que non deficit, nec poena de ficiet. Aug. Et ſic morientur damnati, ut ſempèr vivant, & ſic vivent, ut ſempèr moriantur. Bern. meditat. c. 19.Job 27 cannot now come by one drop of water to cool it ſelf; what leſſe thing could he have deſired, yet this little he is denied? There ſaith Auſtin, doth pain remain, that it might alwayes torment and there doth nature endure, that i… might ever feel the pain; and becauſ… neither of theſe be wanting, therefor… the puniſhment can never have a ceaſing ſo ſhall the damned die, that they may alwayes live, and ſo live, thae they may be alwayes dying: then thoſe whoſe iniquities could not b… conſumed with the vehement flame… of God's burning love, ſhall be fo… ever frying in the everlaſting burnings: and the hearts of thoſe tha… would not be mollified with the refreſhing dews of God's bleſſings o… earth, ſhall be hardened to endur… the vengeance of eternall fire.

Damaſcen tells us of a certain King who was deſirous to breed up his So… in continuall pleaſures; for whic… purpoſe he cauſed him to be educate… in a Pallace, which ſeemed to b… conſecrated to all kinds of paſtime… all which nature and art could do … p. 143delight the ſenſes, was here incloſed,Suetonius reports of Tib. Ceſar, that being ſought to by an offender to haſten his puniſhment, he anſwered him, Nondum tecum in gratiam redii: ſo if one of the damned, after many thouſand years burning in Hell ſhould entreat for a speedy death, God would anſwer him in the ſame manner. nothing was permitted to be preſented before his eyes, that might any way diſpleaſe him; in the end this happy creature was troubled at his golden cage, and delightfull priſon, and deſired to leave it, and take a view of the world: Oh then what a horrible bondage will it be to be in a fiery lake, in an ugly, ſtinking and loathſome pit of darkneſſe, where he ſhall have Devils tormenting him for ever.

4. Meditate on the contrariety of thoſe torments in reſpect of their qualities: there is a perpetuall flaming fire, and yet an horrid miſt of darkneſſe; heat continually boiling; and yet cold continually congealing, the fire alwayes burning, yet no light appearing: thus ſaith Gregory, Hell torments in the deſtruction of the wicked do diſagree from their natures, becauſe while the wicked lived upon earth, they diſagreed from the will of their Creatour.

The ſerious meditation of Hell is of ſingular uſe to us: Chryſoſtome ſaith, that nothing is more profitable p. 144for people, than that Miniſters preach often, and people meditate much on Hell fire, and that the ſureſt way to be freed from Hell, is to meditate much upon the torments of Hell: and ſaith he to his people offended thereat; If you be troubled at the hearing of the torments of Hell fire, how would you be able to feel the torments of it: and he addeth; Whether I preach of it, or you think of it or not, the fire burneth, and to think often of it is a ſoveraign remedy for the ſoul: and let me adde; You that will not now meditate on Hell fire, a time ſhall come that you ſhall have nothing elſe to do but to think of it; you that will not now think of Hell to prevent it; a time ſhall come that you ſhall have ſuch thoughts as theſe; Once I had a day of grace; God gave me ſpace for repentance, but now there is none; once this miſery might have been prevented, but now neither eaſe nor end of this miſery is to be expected; then wilt thou cry out againſt thy ſin that brought thee to this place of torment; then wilt thou ſee the wickedneſſe of depraved nature; the deceitfulneſſe of thy luſts; and that all the worlds enticements have been meer inchantments. To p. 145think ſeriouſly and frequently of Hell here,Kempis de imitat. Chriſti. preſerveth a man from falling into Hell; have a care to repent while yet there is time for pardon; what elſe ſhall the fire devour but thy ſins; the more thou heapeſt up ſins, the more matter thou layeſt up for the fire.

Sect. 11. Of meditation on the glory of Heaven.

The laſt ſubject of our meditations here, ſhall be the glory of Heaven:The laſt ſubject of Meditation, the glory of Heaven. wonderfull and unſpeakable is that glory, ſuch as all the Kings and Emperous in the world cannot give; they can leave their Kingdomes but to one of their ſons, the reſt muſt be put off with Dukedomes, and other dignities; as the children of Abraham by Keturah and his Concubines, muſt take their portions and be gone; Iſaac only muſt be his heir, Gen. 25. but all God's children ſhall be heirs, and crowned Kings, Rev. 20.6. and inherit ſuch a Kingdome as the world never ſaw nor dreamed of: it is ſometimes called the Kingdome of Heaven, Mat. 8.11. ſometimes p. 146a boſome, a place of reſt and ſweet refreſhment, Luk. 16. ſometimes Paradiſe, in alluſion to the earthly Paradiſe, a place of all delights and pleaſure, where our firſt Parents lived before their fall, Luk. 23.43.

I dare not undertake to deſcribe the joyes of Heaven, but by circumſtances we may gueſſe ſomething at the greatneſſe thereof.

1. Let us conceive of it by this world which we ſee, and wherein we live; which is enlightned from the Sun, Moon and Stars; covered with the fair Canopy of the Heavens; invironed with the Sea; interlaced with many winding Rivers; repleniſht with variety and plenty of Cattell, Fowls and Fiſh, for the uſe and ſervice of man; and why was this world built, but to be a reſting place for man, to ſtay in for a ſhort time: if then God hath given us ſuch a cottage to be Termers in, what ſhall we think of our eternall Manſions, where we muſt abide for ever? yea if God hath afforded ſuch entertainment to his enemies here, what p. 147may we think he layes up for them that love him?

Some conjecture at the joyes of Heaven, by comparing the three places of man's abode together, ſcil. his mother's womb; this world, and the Kingdome of Heaven: and they affirm, that the third, viz. the Kingdome of Heaven, as far excelleth this world in largeneſſe, beauty, and all manner of delights, as the whole world doth the womb of one woman; yea as much, and more than the mightieſt and wiſeſt man on earth, doth exceed a poor Infant or Embrio in the mother's womb, in ſtrength, beauty, wit, underſtanding, &c. doth the leaſt and meaneſt Saint in Heaven, exceed the wiſeſt and mightieſt man on earth: yea leſſe compariſon is there between the nine moneths abode of a child in his mother's womb, and the oldeſt man's life on earth, than between the age of Methuſelah, who lived nine hundred ſixty nine years, and the time of our abode in Heaven; or between the thing that is finite, …nd that which is infinite, there is no …roportion.

p. 148When Ahaſuerus that reigned in Aſia over an hundred twenty ſeven Provinces, even from India to Aethiopia, was diſpoſed to make a Feaſt to all the Princes of his Kingdomes, Eſth. 1. no doubt but it was a royall Feaſt, and moſt bountifull Banquet; but yet ſurely but a ſcambling, if we compare it with that Feaſt which the Lord of Hoſts will make in his holy Mountain, it muſt needs far ſurpaſſe the Feaſt of Ahaſuerus in all things.

1. For continuance of time: that was to laſt an hundred and eighty dayes, and then to have an end; but this more than an hundred and fourſcore thouſand years, even for ever and ever without end.

2. For the ſervitours: Ahaſuerus Feaſt was to be ſerved in by men, who might miſtake and miſplace ſomething, or commit ſome overſights; but this is to be ſerved by the Angels, who know how to do all things in the beſt faſhion: yea to let the gueſts ſee how wonderfull welcome they ſhall be, the Son of man himſelf, though he be maker and Maſter of the Feaſt, yet will gir… p. 149himſelf, and ſerve, Luk. 12.37.

3. For the company at Ahaſuerus Feaſt: though it were great; yet a great part of it was not very good; but here ſhall be none but God and good company, viz. Angels and Saints.

4. For the proviſion, it far exceedeth: for that was but what ſome few parts of the world, whereof he had the command, might afford; but this ſhall be to open the treaſures, and ſhew forth the goodneſſe and greatneſſe of the Almighty, who is King of Kings, and Lord of Lords; yea whoſe riches and revenues more exceed thoſe of Ahaſuerus, than his did the pooreſt man's living.Aug. Soliloq. c. 35, 36. Aug. Mannal. c. 7, 8. Bern. Medit. c. 4. Many are the things that the Ancients have written in commendation of this heavenly inheritance: the Scripture compares it to a City moſt abſolute, wherein is wanting neither beauty of building, nor order of government, nor plentifull proviſion of all things. In a word, we muſt admire it in ſilence, for it cannot be expreſſed by humane or Angelicall eloquence: the joyes p. 150of it are ſo great, that they cannot enter into the poſſeſſours; therefore they muſt enter into them. Mat. 25.21. Chriſt will ſay to all his friends, enter into your Maſter's joy, enter friends, and take your comfort; enter ſervants, and take your wages; enter children, and take your patrimony; enter brethren, and take your portion; enter all ye that ſeek the Kingdome of Heaven, and take your Crown: The poor, ſaith one,Jo. Wall. Serm. in Mat. 25.21.Matt 25:21 is not ſhut out for want of money; the rich is not turned back for the abundance of his comforts; the weak is not thruſt out for want of ſtrength; nor the mighty refuſed for the danger of their Forces, but every one that hath right to it, takes poſſeſſion of it.

And though there be degrees of glory in Heaven, Mat. 18.28. Dan. 12.3. yet is it true what Auſtin tells us, that they that have leaſt ſhall have no want, to make them grudge or murmure againſt them that have more than themſelves; and they that have much ſhall have nothing too much, to move them to ſcorn or contemn thoſe that have leſſe than themſelves: for even as divers veſſels p. 151of divers ſizes being caſt into the Sea, though all be full of water, yet all cannot hold and contain the like quantity and meaſure of water; ſo it may ſeem that thoſe perſons that hold moſt grace on earth, ſhall have likewiſe moſt glory in Heaven: but there ſhall be no complaining occaſioned through want, nor any contempt by reaſon of abundance; for that inheritance being infinite like God himſelf the giver, is tanta omnibus, quanta ſingulis, not leſſened or diminiſhed by the number of heirs; therefore we may conclude with David, In thy preſence is fulneſſe of joy, and at thy right hand are pleaſures for evermore, Pſal. 16.11.

Here our knowledge is mixt with darkneſſe; we ſee God but in Aenigmaes; the very ſpecies that diſcover him, conceal him; theſe glaſſes are too ſcant fully to repreſent his greatneſſe to us, and our ſpirits are too weak to bear the ſplendour of his glorious Majeſty; but in Heaven the mind ſhall loſe her darkneſſe, and be fortified with a capacity to behold the King in his glory: O bleſſed ſight to ſee p. 152God in his glory; to ſee God in us, and us in him, ſaith Bernard.O beata viſio, videre Deum in ſeipſo, videre Deum in nobis, & nos in ipſo. Bern.

There are three things in this world which oppoſe our happineſſe, and hinder us from knowing God perfectly.

The firſt is his greatneſſe which aſtoniſheth us: therefore he is ſaid to dwell in light to which no mortall can approach, and the darkneſſe is ſaid to cover him, and hide him from our ſight.

The ſecond is his abſence: for though he be in every place, yet when he pleaſeth, he hideth his face, and withdraweth his preſence from us.

The third is our impotency, which cannot here abide a full manifeſtation of the glorious preſence of God: but in Heaven all theſe hindrances ſhall be taken away from the bleſſed; God's Majeſty is no longer terrible; his greatneſſe which here is aſtoniſhing to us, ſhall then give being to our felicity; and the love of God having caſt out all fear from our hearts, we ſhall then treat with our Soveraign as our beloved friend; we ſhall not p. 153then lament the abſence of the chiefeſt good, but be poſſeſſed by him whom we poſſeſſe; we ſhall be as full of God as our hearts can hold or deſire.

And as the knowledge, ſo alſo the love of the Saints to God in Heaven ſhall be compleat: here our love to him is very ſlender; it is faint, becauſe we poſſeſſe not the higheſt good which we moſt ardently affect, and being ſeperated from him, we are as well his Martyrs, as his lovers; Tùnc implebuntur vota: but then ſaith Bernard, ſhall our longing be ſatisfied, and our deſires accompliſhed: here our love is divided, becauſe ſelf-love is not yet extinguiſhed; and the more we indulge our ſelves, the more we rob God of his due: we love not God ſo purely, as not to ſeek our ſelves when we pretend to ſeek his glory: we are here more earneſt with him for riches and honours, than for graces; but in Heaven our love ſhall be free from ſuch imperfections: our love ſhall not then be blind, becauſe we ſhall ſee him whom we love; and the ſplendour p. 154of God's glory that enlightens us, is a ray that ſhall diſpell all the darkneſſe of our underſtandings: our love to God in Heaven ſhall not languiſh, nor ſpend it ſelf in its own longings, becauſe then we ſhall poſſeſſe what we love, and being infinitely united to the fountain of happineſſe, we ſhall never be ſeperated from him: our love then ſhall not be divided; for the ſouls of the bleſſed ſhall then be purified, when they ſhall quit their bodily priſons: the glory of the great King ſhall be the end of all their deſires; yea in Heaven it ſelf, the Saints ſhall not ſeek ſo much their own happineſſe, as God's glory: S^t Auſtin ſaith, that the knowledge and love of God, Tantum gaudebunt beati, quantùm amabunt, tantùm amabunt, quantum cognoſcent Deum. Aug.ſhall be the two grand imployments of the Saints in Heaven: the bleſſed in Heaven ſhall ſo rejoyce in God, as they ſhall love him, and ſo love him, as they ſhall know him: the good works which the godly did on earth, ſhall be baniſht from Heaven: there ſhall be no need of mercy, in eſtate where miſery cannot approach: there ſhall be no need of viſiting the ſick; for ſickneſſe and death cannot p. 155annoy thoſe that dwell in the Land of immortality: there ſhall be no burying of the dead in the Land of the living: no need ſhall be of Hoſpitals, becauſe no pilgrims ſhall be there: there ſhall be no need of cloathing any of Chriſt's members, who ſhall be all cloathed with long white robes, dipt in the bloud of the Lamb: there ſhall be no trouble about reconciling enemies, becauſe peace ſhall eternally raign in Emanuel's Land.

The miſeries of this life, ſaith one,Senault. Treat. 8. Diſc. 8. compell men to build houſes; to protect them from the injury of wind and weather; to make cloathes to keep them from ſhame and cold; to till the earth for their …triment; but there ſhall be an end put t… all theſe imployments, where God ſhall be all in all to all his people: they ſhall then fear nothing, where the poſſeſſion of all good neceſſarily produceth the excluſion of all evil: we ſhall not then dread hunger and thirſt, becauſe we ſhall lodge in the houſe of a great Lord, where is plenty of all …hings, where we may bathe our …elves in the rivers of his innocent de…ghts: neither heat nor cold ſhall p. 156annoy us, becauſe the Sun of righteouſneſſe that warms us with the beams of his ardent love, ſhall alſo refreſh us with his ſhadow: wearineſſe ſhall not make us faint, becauſe God ſhall be our everlaſting ſtrength: there ſhall be no labour that ſhall need repoſe; nor ſhall the night ever draw a curtain over the day: there ſhall be no traffick or commerce, becauſe in God all things ſhall be poſſeſſed: there ſhall be none in ſervitude, becauſe all the Subjects of this Kingdome are crowned Kings: If you ask me, ſaith Austin, what ſhall we do then in a place, whence pain and trouble are baniſhed? I ſhall anſwer with the Prophet, Vacate & videte, quoniam ego Deus ſum, Be ſtill and ſe… that I am God: this meditation ſhall wholly take them up, and that fo… ever. This is that glory, ſaith tha… devout Father, which the Angels admire, which obſcures the Sun; ye… which (could it appear to the ſouls of th… damned) would like the ſweet tree in th… bitter waters, make even Hell it ſe… ſeem a Paradiſe of pleaſures.

Now let us draw out our medit… tions p. 157on the Heavens: they are the moſt glorious part of the Creation, and their very pavement is more beautifull, than all the earths glory: neither Art nor nature can produce, nor man can think of ſuch things as they contain: if the under part of that pavement be more glorious than this lower houſe of the world, how glorious ſhall that houſe above be? if the viſible Heavens do ſo affect us, what will the Heaven of Heavens do; and above all God himſelf, the glory of the Heavens? When God would ſtir up Abraham to obedience, he bids him lift up his eyes,Gen. 13.14, 15Gen 13:14Gen 13:15 and look from the place where he was, Eaſtward, Weſtward, Northward, and Southward, and ſee the Land which God would give him, and his ſeed: ſo ſay I to you that hear me this day, lift up your eyes, and behold the Heavens that God hath provided for your ſouls, for which God requireth you to leave your pleaſures, profits, credit, goods, good name, or whatſoever elſe is dear unto you.

Again, Would'ſt thou be freed from the arrows of bitter tongues, p. 158meditate on Heaven, and look u… thither: if thou canſt but once get thither, thou art ſafe, and ſhalt be ſecretly kept in a pavilion, from the ſtrife of tongues.

Would'ſt thou fain be rich? art thou diſcontented with thy poor and mean eſtate? meditate on Heaven, there is riches enough for thee: be thou never ſo poor in the world, if rich in faith,Heb. 10.34.Heb 10:34 thou art an heir to a Kingdome: your ſubſtance on earth is little and periſhing, but in Heaven ye have a better and more enduring ſubſtance: you that are godly poor, that have ſcarce an houſe to put your heads in, that cry out for want of room on earth, meditate on Heaven, there is Rehoboth, room enough for you all: Thus Chriſt comforteth his Diſciples,Joh. 14.2.John 14:2 In my Fathers houſe are many manſions: it was the place whence he came, and whither he was going before them, to take poſſeſſion of it, and to prepare places for them there; therefore they might be contented to want his bodily preſence on earth, and be a little ſtraitned here below, they ſhould have p. 159room enough in Heaven. Yea meditate on Heaven, and look up thither with an eye of faith, and thou maiſt with Stephen, ſee Chriſt ſitting there at the right hand of God; Chriſt thy Head, thy Husband, thy Advocate, thy friend, thy Saviour, there making interceſſion for thee to his Father, preſenting his own merits continually before him. Let theſe meditations chear thee up, and comfort thee againſt all diſtracting thoughts, and dark apprehenſions, and refreſh thee in the midſt of all croſſes and wants. It was a comfortable ſpeech which the Emperour uſed to Galba in his minority, when he took him by the Chin, and ſaid, Thou Galba ſhalt one day ſ…t upon a Throne: Tu Galba quando que imperium deguſtabis.and let this meditation chear the Saints of God, how little ſoever they are in the worlds eye, that one day they ſhall ſit upon Thrones: though now they lye among the Pots, and like Job upon the dunghill, yet one day they ſhall be gathered with Princes, with the King of Kings, and Lord of Lords: therefore we ſhould not think our ſelves p. 160Citizens of the world, as the Heathen Philoſophers did, but Burgeſſes of Heaven, as all the faithfull have done, as Paul profeſſeth, foreign, our City-like converſation is in Heav…n, Phil. 3.20. and then let us cry out, Quouſ que Domine, How long Lord, make haſt, make no long tarrying? Lord thou haſt been the ſtrength and food of all that travell by the way,Cibus viatorum, ſalus beatorum. Fulgent ſo be now the Crown and glory of all that are come to the end of their way.