anguish for Christs sake Saint Paul is a notable example unto us of this kind and if thus wee dye dayly as Christians wee shall never be afraid to dye as men wee shall be ever ready for death and so farre from shrinking backe that wee shall boldly meet it it shall be no losse but gaine unto us no end of life but the beginning of a better while wee fly death we runne into sinne headlong yet is there no death so bad Oh that wee could once truely learne to dye that we might live for ever Many are dead which thinke themselves alive Many to avoid a temporall death do lose those things without which life is nothing worth the parting of the soule from the body is no death but the parting of God from the soule if the body without breath be but a carcasse what is a Christian without grace but a painted tombe Our first birth is the death of that life which the infant drawes from his mother and the body is borne into the world for sense and growth by our second birth which is the death of the body the soule is borne into the kingdome of heaven to live a new life from the body for there it understands without phantasie or common sense it seeth without eyes heareth without eares maketh it selfe understood without speech And as the birth of the body into the world is a better life than that which the Infant had in his mothers wombe so must the birth of the soule into heaven be a better life than that of the body by how much the faculties of the soule are more excellent than the bodily senses In our mothers wombe we lived as plants in the world wee lived as men in heaven wee shall live as the Angels neither are soule and body parted so as they shall never meet againe for the body no doubt doth naturally long for the soule and the soule beareth a love to the body Therefore by a holy ordinance of the Lord they abide one anothers absence for a while that they may come together againe as man and wife with the greater comfort the body is gone downe into the grave to leave there his shame of mortality of weakenesse of corruption necessity without all which after the resurrection it shall returne to the soule and the soule trimmed and tricked up in glory like a fresh spouse shall receive the body into the same glory and both shall be received into God and dwell with him for ever Death then is called so onely as it doth appoare unto us and others which live here but in very deed and by the benefit of Christ the state of the dead is the very true life everlasting neither is the birth of the child a greater hope of life in the world than is this of the soule in the death of the body of the life both of body and soule to be glorisied in the kingdome of heaven Many think on death to be more vicious as Epicures Let us eate and drinke for to morrow wee shall dye some will not thinke at all on death and they live neither the longer nor the better but are sure to die much the worse When wee thinke on death which are Christians it should make us live very justly and soberly because wee looke for a Kingdome after death where none enter but the righteous Oh my soule and body if wee must needs part how soone wee know not let us do it willingly to overcome necessity resistance is vaine obedience is profitable let us provide for that which else will prevent us let us make use of death as some do of money which else lyes dead let us die in the Lord to the Lord this is the best advantage Meditation 44. Last Judgement VVEe cannot avoide either judgment or death when sicknesse summous us to the one doth not our conscience to the other and in this life God hath his tryalls judgements executions so that men of times are forced to cry out Justus es Domine just a sunt judicia tua but because the wicked observe them not and God doth desire to appeare unto men rather as a mercifull father than a severe Judge therefore the Majesty the Authority the severity of his judgment is hid unto us so farre that wee are bound to beleeve that he will come to judge a thing which else we would never dream of Though then we see no examples of this judgement as yet neither can conceive the form therof yet do wee beleeve it and that there is a certaine time appointed for it they that looke not for it with joy shall abide it with sorrow that is that last and finall judgement wherein all causes shall be opened all persons censured all workes rewarded what hath hitherto beene suspended shall now be sentenced and never more altered Marke the preparation unto it the heavens shall passe away with noyse the elements shall melt with fervent heat the sea shall be dried up and the earth shall be burnt with all her workes then a summoning trumpet shall sound and awake up all those that sleepe in the silence of death and they together with the living shall be caught up then shall the Judge appeare visibly above in flaming fire compassed about with infinite thousands of Angels ready to do his will A strange judgement towards no doubt whether we respect the Judge or the parties which are to make their appearance or the sentence it selfe the wisdome of the Judge is such that hee cannot be deceived hee knoweth all causes without information things past are to him present and things to come hee made mans heart and findeth out every corner and turning thereof hee heares our words before wee speake them and knowes our thoughts before wee act them we do not will without his power though without his allowance nor worke without his privity though without his consent nay he knowes our purposes before wee are fully resolved and our thoughts before wee conceive them and our workes without producing any witnesse his justice is such that he cannot pervert judgment for favour or bribes his will is the rule of all righteousnesse and therefore hee can favour no cause but that which is right and if hee could be unrighteous what bribe might winne him which wanteth nothing his power is such that all must abide his decree here lyes no appeale no prohibition can be granted againstit no pardon obtained his jealousie shall take on harnesse and hee shall arme the creature to be avenged of his enemies hee shall put on righteousnesse for a breast-plate and take unfained judgement instead of an helmet equity shall be his shield and his fierce wrath as a sharpe sword and his troop are the whole compasse of the world Now what are the parties which are to appeare and abide tryall Adam and his posterity from the first man to the last that shall be borne here shall they be judged which have beene heretofore Judges
betweene Faith and profession but if his Workes bee good and godly thou maist boldly presume that the Sunne of righteousnesse is risen on him and hath with his beames of Religion enlightned him wherefore James saith Pure religion and undefiled before God and the father is this to visit the fatherlesse and widowes in their adversities and to keep himselfe unspotted of the world marke how he judgeth of Religion not by Faith but obedience and yet there is no Religion pure but by Faith because Faith is also to be tried by obedience in the sight of men as obedience by Faith before God And Christ useth the same direction Hereby shall all men know you are my Disciples if yee love one another and love as yee know containeth all duties of the Law and hence is Christs answer in the Gospell to such as shall say at the day of judgment Have not wee taught and preached and done great Workes in thy name Depart from me I know you not all yee workers of iniquity Christ looked not on their profession but practice There is a knowledge of the truth and that wee have from Faith beleeving in the Death Resurrection and Ascension of Christ and there is an experience of the truth when the vertue of these things beleeved doth worke in our lives as when by the power of Christs Death wee die unto sinne and by the power of his Resurrection wee arise unto newnesse of life and by the power of his Ascension are heavenly minded When wee are come to knowledge wee passe on to trust and confidence by applying to our selves the promises of the Gospell so when wee are come to this trust wee must passe on to experience and triall in our lives by imitating those things in our selves which Christ hath done for us this is that which Saint Paul saith wee all behold as in a mirrour the glory of the Lord with open face and are changed into the same Image from glory to glory as by the spirit of God God sheweth his face open to us in the Gospell wee behold it by Faith wee are changed into the same by speciall trust and confidence that the things there promised belong unto us as remission of sinnes the righteousnesse of Christ freedome from death and the gift of eternall life and wee passe from glory to glory by the experience spoken of when the vertue of the things wee beleeve doth worke in our lives and make us holy as he is holy and wee have both righteousnesse inherent and imputed and for this cause Paul speaking of the same matter to the Philippians doth not count himselfe perfect or to have as yet attained the full end of his calling for though he had begun in the first degree to beleeve and gone forward to the second for application yet had he much to doe in the last as long as it should please God to lend him life But you will say what doth the vertue of Christs Passion Resurrection and Ascension belong to us As the sap of the stock belongs to the graft so wee being grafted into Christ by a lively Faith that vertue of his whereby hee overcame death rose againe and ascended must needs grow up in us to bring forth like fruits and to signify this union he in other places is called the head and the faithfull members of the same body a vine and the faithfull branches of the vine and how this union is made betweene Christ and the faithfull the Sacrament of Christs blessed body and bloud doth not only represent but that it is done also as often as the faithfull doe rightly receive the same it doth testify and therefore there is not bare bread or a signe only but the body and bloud of Christ really yet not grosly as the Papists imagine but after a heavenly manner to the Soule to Faith neither is it necessary for this union and the benefit thereof that it should be locall so as Christs body must enter into ours but when Faith doth embrace Christ crucified for us that the Spirit whose power is not tied to distance of places make the faithfull man partaker of those gifts and graces of his redemption which can be no otherwise derived unto him but from the humane nature of Christ which suffered and as hee is a member of Christ Meditation 11. Of Merit THere is a great question betweene the Papists and us what workes please God best either such as are done to Merit or of duty they say workes done of duty have lesse zeale but belike they separate duty from love wee say workes done to Merit savor more of pride and cannot please God of themselves because they want duty and if wee should joine with them in an issue about zeale it might bee proved that their zeale for the glory of God is not so great which worke to Merit as the others Saint Paul as appeareth in his Epistle to the Philippians wrought not to Merit but of duty and love he which worketh to Merit must remember what is past and examine all his workes from the beginning to the end whether they be worhty that reward which he meanes to challenge but Saint Paul working of duty forgot what was past as though he had done nothing and his mind was only on that which he might be able to do farther as long as God would give him life according to that of our Saviour When yee have done all that you can say you are unprofitable servants as if he should say thinke so meanly of what you have done that you count it your duty to doe much more as long as you live even as much as you can and yet shall you be unprofitable servants both in respect of the grace used and not turned to the best advantage and in respect of the glory to bee received for which you can give no worthy recompence saving that it is the fathers will for my sake to give it to you what he hath promised he will in justice performe Belike Christ when he spake so much of duty meant to take zeale from workes nothing at all but to adde the more love and willingnesse which is the cause of zeale to the base and slavish mind a benefit past is of no force whereas the free and gentle heart is disposed towards a good turne received but because both they and wee agree thus farre that good workes are necessary let us rather busy our selves about doing well then disputing wittily God grant that I may remember I am a Christian if this bind me not to doe good nothing will if I doe unfeignedly what I can God will bee mercifull where I faile and Christ will rather want merits then I shall want reward Meditation 12. Pastorall cure THey which know what belongs to a flock are not ignorant of the care of a Shepheard or the necessities of Sheep neither is it an unworthy consideration for out of Shepheards have been taken Kings and Kings in time
word is not Reason justly to be suspected in all these things as thinking but too well of her self giving too much liberty to nature and justifying her owne hypocrisies for Gods good service of which it will not bee said as our Saviour of the lesser matters of the Law the tything of Mint and Cummin These things yee should have done but rather this Who required these things at your hands for which yee have left my commandements Now my Soule look to thy selfe how thou dost make thy choyce regard not that antiquity universality succession pompe authority which is not grounded on the truth in the word all these will follow Humane Reason regard the word of the Almighty and unchangeable truth it selfe which is alone sufficient without these and they without it nothing worth Meditation 16. Repentance deferred In Summer wee can provide for Winter in Youth wee lay up for Age but who in health doth prepare for sicknesse As long as wee doe well wee will not live well but put it over to that time when wee have much adoe to live then can wee not remedy what is past neither have we leasure to do better Repentance indeed is never too late and mercy may come on a sudden but repentance in health is the ordinary gift of God in sicknesse extraordinary because he doth not give it him which might and would not thou canst tell mee no cause why thou shouldst not repent when thou art well and I can tell thee many why thou canst not repent when thou art sick thy heart is a stranger to goodnesse and God to thee hardly canst thou heare good counsell but it is the hardest of all to settle thy selfe on it then when all things grow so troublesome and uncertaine Many have said it is too late would I could have followed it in times past neither have wee leasure to doe better Repentance indeed is never too late but sicknesse is the time past yet wilt thou not repent in health Dost thou make but a pastime of repentance take heed lest sicknesse be unto thee the end of a bad life which in health thou wouldst not amend and deliver thee over to endlesse death Oh my soule remember thy owne estate thou didst put over repentance and God did put thee over to sicknesse What discomfort was it to thinke on sinnes past what little hope hadst thou of good to come how unable wast thou to recollect thy selfe what meanes didst thou want to bee raised up if thou hadst any holy desire any feeling at the last thou wert more bound to thy Saviour which sought thee out a wandring sheep Where art thou now my soule what doest thou that which thou didst then promise to close nearer with thy God who hath given life to thy desire and yeares to thy life surely I have escaped a great harme and outlived my selfe good Lord have mercy on mee and graunt that I forget not thy goodnesse nor betray my selfe any more into the hands of danger thou knowest well enough what I am the worse for my abused health and if any thing the better for my sicknesse it is thy favour I like not my amendment halfe so well as I heartily lament my neglected time Meditation 17. Gifts of God and Men. ALl blessings without that one for whose sake they are bestowed are but a curse other blessings are given for a good life which is the chiefest blessing they are good but this makes us good they make us welcome to men as strength makes us welcome to the weake learning to the simple wealth to them which want authority to such as are oppressed but this makes us welcome to our owne consciences which entertaine us with a continuall feast to God which sayes welcome good servant for them wee must make reckoning but for this wee shall receive a crowne of righteousnesse yet see that men altogether admire and desire most the former kind of gifts to them give they a stile they come not without grace excellency majesty holinesse they call those that have them rulers benefactors Lords Princes but a good man is in no note no request and indeed he needs it not for he hath more then all the world can give him and his commendation is not from men but God Christ our Saviour the wisest steward provided not for himselfe or us blessings of the former kind but of the latter Judas had the bagge and Peter the sword but Christ in his heart had righteousnesse even to his lipps outwardly there was no guile found in his mouth and what he did by doctrine miracles passion for us tended to this end that being delivered from the captivity of sinne wee might bee made free men of righteousnesse and shew forth good workes to Gods glory The greatest gifts to this purpose that ever were bestowed on mankind was on that glorious day a white and happy day the Lords day a sunday 50 daies after the resurrection when according to his promise like a Prince new crowned he showred down the gifts of the Holy Ghost on his Church cloven and fiery tongues in terpretatiō of tongues knowledge to open the Scriptures and to apply them prophecy healing discerning of spirits and the like by which gifts Christ hath subdued the world and brought men from Idolatry and wickednesse to true godlinesse and righteousnesse amongst which doe excell Apostles Martyrs Confessors Virgins more famous in christianity then the demi-gods which anciently in the ruder times of the world have stored it with the rare invention of divers things profitable to the life of man Oh my soule how hast thou admired state greatnesse authority possession traine and pompe and if not to be one of them yet to bee neere unto them and though farther of yet that the beames of such glory might shine on thee And now observe whether in the meane while God hath not offered thee and thou by thy neglect hast lost better things and so hast proved to God unthankfull unprofitable to thy selfe Call to mind thy baptisme what intends it that thou following this most honourable profession into which thou hast entered shouldest bee enabled and incouraged to live a new life after the spirit and become a good man to God to this purpose comming to discretion God instructed thee in his word there wast thou made acquainted with the royall law his statutes and ordinances and with all the provisions cautions admonitions drawne from the same by the Prophets hence wert thou led on to the Gospell which met thee with abundant and effectuall grace and for thy better assurance that thou art received into the society and body of Christ he fed thee often in his blessed Sacrament with his owne body and bloud and for thy better guide in this course of salvation he hath afforded thee his owne and the examples of his holy ones which have shined as lights in a darke place What doth want unto thee that in the sight of God thou art above all
must learne to wait on God from day to day it is thy obedience his glory if thou bee rich thy account will bee the harder to make Things themselves are not good to thee but in their lawfull use they serve not thy turne except thou serve God with them make not that a snare to entangle thee in vanity which is given thee for the exercise of vertue Alas why complainest thou when any crosse interrupts thy worldly proceedings and dost not feele the losse of spirituall grace whiles thou art thwarted in a good course by sinne why art thou so well pleased at good successe and dost not rejoyce rather for the good seedes of thy regeneration for the fruits of thy faith hope love zeale patience chastity meeknesse temperance sobriety and the rest for that thou hast found or art directed in the way to find the treasure of inestimable worth and value to wit the keeping of a good conscience this that thou dost not ought to make thee mourne and lament and thou shouldest not take comfort in that wealth which keeps thee from feeling thy dayly want and enjoying sound prosperity Meditation 20. Of Giving GAining is good if it bee to give for Giving is better God gaines nothing by any yet gives all that is his perfection the light of the Sun and Moone the influence of the Planets the sweetnesse of the aire the variety of seasons the fatnesse of the cloudes the fruitfulnesse of the earth the fulnesse of the Sea the vertue of herbes the beauty of flowers the profit of beasts and cattle the price of Gold Silver and pretious stones are nothing to him nay the redemption of mankind the gathering of the Saints the gifts of the Church the graces of men our regeneration sanctification prayers sacrifices and services are nothing to him for he is his owne perfection ours it is to gaine and give receive and bestow of all things besides God it may be said what have they which they have not received yea the creatures which have most as Angels and men have received most and are the more bound to the giver wherefore their first perfection is to receive but because to give to bestow is a farther extent of perfection and more answerable to the perfection of him which is the giver of all good therefore is it a better thing and as our Saviour said by Pauls report a more blessed to give rather then to receive a better good the chiefe good a better good that 's vertue the chief good that 's happinesse the life of every vertue is action and happinesse the perfection of actions and action of vertue is nothing else but a giving of good in some kind as the act of justice to give every one his owne of fortitude to give courage against death of temperance to give a measure to pleasures of prudence to give order to affaires of liberality to give gifts where and when it is convenient and therefore as wee say there is a kind of justice in all vertues so is there a kind of liberality though one kind of giving for his use and excellency be so specially called for he which giveth of his owne to relieve another doth it most freely without any consideration to move him besides the love of vertue and for the good which comes thereof is deemed a God amongst men for which cause Princes are by a speciall title termed Gods because as their places require them to doe all vertuous actions more then others so above all they are enabled to give liberally and by giving to helpe many he that doth good unto his neighbour according to the action of any vertue gives him his helpe more worth then goods and therefore gives in the true nature of giving and if his helpe be for the soule and the life to come the gift is greater then if it pertained to this life only and yet I know not how they which give out their goods freely to the comfort of others win a more deep affection and excellent reputation then they which doe good according to any other vertue yea a liberall man hath the commendation of all vertue hee is thought wise because he knowes the true use of riches valiant because he can overcome the covetous desire which rules too many just because hee willingly makes that to be anothers which is his owne because he thinkes it more due unto him for the good which may come thereof temperate because hee doth withdraw much from superfluity and excesse that he may have wherewith to doe others good and hee will spend the lesse to give the more Wee must gaine then that wee may give and wee must receive that wee may bestow and doe good with that wee have the one is blessed for the other and therefore the latter rather blessed then the other but hee which thinkes that to keepe in his gaines is the only way to doe himselfe good as if they were all lost if others should occupy with him hath as poore a trade as he which hid his talent in a napkin of which came no advantage for lack that it was not put out every Christian must know himselfe to bee as it were the stomach to digest and disperse those gifts which he receiveth to the good of Christs body Christ emptied himselfe to fill us hee being rich saith Paul for your sakes became poore that you through his poverty might bee made rich What he got of his Father by his holy life or patient death he bestoweth on us and what he might justly claime at our hands for his gifts bestowed on us he leaves to bee disposed by us to the good of our mother as the Tithes of our goods on the Ministers which watch not for his but our good Almes of our goods which the poore receive and hee accepteth and rewardeth as if they were bestowed on himselfe and if he bestow a spirituall grace on mee he looks not for the returne but puts it over to the brethren as when he said I have prayed for thee Peter that thy faith faile not strengthen thy brethren and for the good instruction which wee receive in the Church to our soules health hee bindes us to teach and exhort one another A Christian then hath a life both active and passive the one all in receiving the other all in giving he doth receive faith hope charity and all this while nature doth nothing grace doth all then after by grace he liveth in doing good according to his faith hope and love the first life brings him into the favour of God the second into the possession of his kingdome to doe thy selfe most good is to depart with thy goods unto others and in this cause they are kept better to serve thy turne then if they were in thine owne keeping for if thy treasure be in the hand of the poore Christ is thy treasurer who will make thee good account of all such expenses I speak strange things to the eares
conclusions may more specially bee deduced but the life of action lies in circumstances the soule where of is Consideration wherefore contemplation reades mee over a lesson which Consideration doth make mee perfect in by observation experience correction Blessednesse which is the perfection of man hath his beginning from Contemplation but his consummation in us by Consideration for as by that I know God who is the cause of causes so by this I love God who is the last end The soule doth performe some actions without discourse so doth it move the body receive digest bestow the meat for nourishment and in those it so falls out because the end is as present as the meanes namely the life of the body but those actions which tend unto her owne proper end or rather of the whole shee doth not produce without discourse because the meanes are nearer and the end farther of Angels for the perfection of their nature doe all their actions without discourse but as the Angels herein are above men so man by the priviledge of discourse above all other Creatures for as in a Mill the stones know not what thing meale is nor to what end neither the wheeles nor the Water which driveth them about but the Miller only which sets the Mill to worke so none of the Creatures of this world know their owne worth or employment but only man which is Lord over them and hath not only the use of particular objects but of common notions also and beholding causes in their effects and ayming at a farther by the next doth sort convenient means to their proper ends and all ends to the chiefe end What a high art is Consideration which doth effect such wonderfull things out of one good it multiplies many and makes her advantage of evill it takes on her the cure of our weakest and worst parts and addeth both comelinesse and grace to the best where Consideration is all things are done orderly but they which by chance doe a good without it doe lose the commendation of their worke for want of it yea of such force is it that actions not speeding in the end yet set a foot by Consideration retaine still the praise of vertue it hath as it were the true touch of that stone whereby Gold is knowne from other metals for so by it wee discerne betweene that which is honest profitable and pleasing preferring honesty to the rest as Gold to other metals it doth cause profit and pleasure to give place to honesty and out of honesty requites us with true profit and pleasure but if profit and pleasure strive with honesty to have their turnes served first or without it then it sheweth them to be base metall and nothing worth that such profit is but losse such pleasure but sorrow and that indeed there is nothing either profitable or pleasant which agreeth not with honesty As they which behold other mens buildings walke in other mens Parkes solace themselves in other mens Gardens make a use to themselves though the possession belong to another so doe we neither heare any thing spoken or see any thing done neither is there any object proposed unto us whereof by Consideration wee may not make some use unto our selves though the matter belong to others And herein is the busy body faulty which medling with all kind of matters doth desire to be a party in possession where he hath nothing to doe whereas if he had Consideration he might take notice of any mans dealing for his owne use and doe no wrong for he cannot bee accounted a busibody which out of Consideration observeth for his owne use from those things which belong not unto him Excesse of anger or pleasure is the greatest enemy to Consideration and the promoter of all hasty and forward attempts which end in sorrowfull events but the feare of death and other miseries are lessened by Consideration Meditation 30. Subjection BEtter well markt then a whole eare is the husbandmans Proverb for the beast which straies away is the sooner owned and brought home againe with a marke but without it lost better to be under government then to follow a loose and lawlesse life better to be trained up under the discipline of the Church then to range at liberty as an Ethnick It was the better for the prodigall youth that he went out a sonne though he returned a sinner and hee receives more liberty by his comming home then he found abroad his Father knowes him the house receives him the fat Calfe is provided for him and all make merry with him The Church doth exercise authority over them which beare the mark of Christ and if there be cause why it doth correct them according to the quality of their faults sometimes by words chiding them sometimes by deeds suspending them from the Sacraments or excommunicating them from the society of the Church and if the Church perceive that any hath entred through hypocrisy and is now discovered by blaspheming the truth which is a casting off of Christs marke such a one it doth remove by the eternall curse Atha Maranatha and for such a one indeed had it beene better never to have received that mark and for those also which in the end doe fall from the Church contemning the order thereof though not cursed but they which are the true members of the Church take great profit by those censures for though they fall oft times through humane frailty yet the Church doth not cease to acknowledge them for her owne because they beare the marke of Christianity and taking a speciall care of them doth by this discipline bring them againe to repentance and amendment of life they are converted they are received they are confirmed more then before and the Church is glad of them as a woman of the child wherewith shee hath long travailed howbeit with them which are without the Church medleth not therefore runne they on still in sinne to their owne perdition as they which are utterly lost in the waste of this world because they have not the mark of Christ Count it thy greatest good in this life that Christ hath markt thee for his owne by baptisme that thou livest under the discipline of that Church wherof he is the head and therefore suffer thy selfe to be rebuked privately openly and if any greater correction befall thee humble thy selfe repent amend and this priviledge that thou art markt by Christ shall restore thee againe to thy former estate and thou shalt be his more then before only beware of hypocrisy which one day shall be discovered and turne not back like a dogge to his vomit for such have their end worse then their beginning and it is better never to have knowne the way of righteousnesse then afterwards to depart from the holy commandement by a wilfull heart into which extremity they are at last led which use not their most honourable profession with a good conscience The fall of a starre is fearefull
as necessary there should be a judicious and discreet hearer as a wise and learned speaker for to what end is seed cast into the ground if the soile be not apt to receive it weeds may choak and a barren ground yeelds bad increase So to what end are words committed to those eares which by reason of troubles and other affections can make no use of them It hath beene observed of our time that wee have much Preaching and little knowledge and yet more knowledge then conscience much teaching and little faith and yet more faith then charity the fault perhaps is not in the matter or manner of Preaching but unsufficiency of hearing whereas if wee had every of us as great care to be good hearers as to meet with good Preachers it would be sooner remedied for a well prepared hearer may profit by a teacher of meane gifts and yet Paul himselfe cannot profit a bad hearer Let us not therefore thinke that the whole efficacy of Preaching doth depend on the ability of the Preacher for besides that God hath his ordinary blessing going forth with his word It is given unto you to know the mysteries of the kingdome of Heaven they that come with true hearts provide eares which are more fruitfull then others by a hundred fold and as there is an art of speaking so also is there an art of hearing wherefore take heed how you heare and howsoever let Ministers be instant in season and out of season which if they be dumb or idle they cannot doe Meditation 41. Greatnesse subject to flattery ALl praise the rich man to the skies yet none of these praises are his owne for either it is his Prince which doth grace him or his house which is descended unto him his stately buildings which others have plotted and perfected for him or his goodly furniture which money hath procured or his long traine and attendance which the world lends him or his parkes ponds pastures mannors walkes all which though they be parcell of his riches yet are they no part of the man neither abide they long with him without change but who almost dares praise a good man yet all his praises are meerly his owne and within him and when thou praisest a man for his honesty who can deny but that thou praisest the man for himselfe yet loath wee are to praise a man for honesty without the accesse of authority wealth honour and rather these without the other therefore I say that rich men have about them more flatterers then friends yea in the abundance of all things they want some to tell them the truth When wee heare praises wee should suspect them not to bee ours but some matter of circumstance when wee heare reprehension let us make account of it as our owne for either it is a fault or may be and in this cause it is better with the good then with the rich for the good have many about them which will rather slander then want matter to lay against them they will rather spite them with deeds then smooth them with glosing speches backbite rather then beare with them pick quarrels rather then live at peace with them which crossing course of theirs makes the good better it causeth them all the while to look more warily to themselves but the rich man is taken in the flatterers net like a Larke whiles he playeth with the glasse of vaine glory Meditation 42. Content ABsolute Content to which no degree of perfection can be added is in God only who hath it everlastingly in himselfe of himselfe for himselfe and is not any thing distinct from him but his nature and essence There is a Content qualified according to the state and degree of the creature as in Angels and men who have reason to know and will to desire and meanes to be possessed of their good whence this content doth grow so that this Content is not so in the creature but that he must seek it elsewhere it is not so of him but that he must be beholding to a higher cause it is not so for him that he should rest there but be moved thereby to glorify God it is not so one with him but that there is great ods betweene them Content as it is in man may be said to be true or false the false is but a picture or counterseit of Content without the thing without life proceeding from the enjoying of good which seemes so but is not either because it is abused or is in his owne nature evill and they which have this Content are alwaies miserable because of false opinions which blind reason and unruly affections suggest unto them and therewith so pervert their will that they are not long of one judgment or resolution but like a troubled and running streame in which may be seene no constant image of Content and this notwithstanding is the only Content which most part of men doe finde and therefore at last when they think to be most at ease they grow weary of themselves and all things else shewing well by their labours and paines taking that they did much desire the true Content but tooke not a right course for it The true Content therefore is a calmnesse or quietnesse of the soule resting and setling it selfe on true good and is either begun or increasing as in good men whiles they live or consummate and full as when they goe hence to that other life for men which receive Content receive it not all at one time but by certaine degrees of growth and as is the spring of vertue so of Content Neither have they it so that this clearnesse and calmnesse is alwaies in them alike for as long as they live they shall find alteration but in the other life nothing shall trouble their Content as evill and offences shall be taken away for they shall receive the full measure of every part of their Content and that without mixture of any object which might procure discontent here there is sinne remayning and miseries which follow the condition of sinners but there they that come shall leave sinne and misery behind them here there are but few Sabbaths in respect of the common daies there it is a continuall Sabbath in which freed from all necessities which this life requireth wee shall wholly bestow our selves on our chiefe good and this chiefe good shall be bestowed on us and hence will spring out unto us living and over-running streames of content The content which doth begin and increase with good men while they live may be said to be particular or generall the particular proceedeth from the particular fruition of divers good things as they are successively attained and do every one tend to generall content which is caused from the fruition of happinesse it selfe such as may man obtaine in this life that is when all the causes of content meet and are knit together though in a meaner degree and with imperfection whereas that which wee
and they shall receive right which would not doe right Princes and Popes which none did dare to call in question shall be here both examined and censured and the more mighty men have beene to do wrong the more mightily shall they be confounded Lastly the sentence is very short Come yee blessed Goe yee cursed but of the greatest weight and strength that ever was for this doth not passe on one man or a family or a Nation onely but on all mankind at one time neither is it touching goods and lands or credit or limme or life of the body but it doth concerne bodies and soules too for salvation or damnation and that not for a day or yeare to continue but for ever without any repealing And are these things so what manner of persons ought wee to be then in holy conversation and godlinesse looking for and hasting to the comming of the day of God for these things must so come to passe not to feare or trouble Gods children but to take revenge on his enemies As when some mighty Prince commeth towards a Castle of his besieged by the enemy and bringeth a great army with him to raise the siege this putteth them in no feare which are within but is to them a great comfort and therefore they looke over the walls and rejoyce at it with shouts and cryes but they which are without are perplexed with feare for the hurt which is neare unto them know yee not that to the worlds end the Church is besieged by the devill the world and the flesh then God will come to raise this siege and bring all his enemies under his feete and his comming is not to put them in feare which are within his Church but which assault it and therefore Christ said to his owne Lift up your beads for your salvation draweth nigh and in another place he saith Behold I come shortly and my reward is with mâ—e to give every man according to his worke Blessed are they that do his Commandements that their right may be in the tree of life and may enter in through the gates into the City for without shall be dogges and enchanters and whoremongers and murtherers and Idolaters and whosoever loveth or maketh lies Meditation 45. Hell A Thought of Hell is sad not so sad as to feele the paine and they shall certainly feele it which thinke not oft on it and that sadly too make thy choyce if thou like mine goe forward with mee it is a punishment which shuts us out from the presence of God that is a losse of all good it is a paine of griefe in all parts of man according as their dispostion is to take griefe easlesse that 's the extremity comfortlesse it findes no pity endlesse it hath no remedy it is called the second death a worme of the conscience a bottomlesse pit utter darknesse fire unquenchable a river of brimstone which is kindled by the breath of the Lord of Hoastes there is no order but confusion weeping and gnashing of teeth Wilt know where it is how spatious the rage of the tormentors the fury of the torments the dispaire of the tormented God keepe thee and mee from this experience But is God so infinitely angry will hee so unmercifully forsake so hardly handle these which might have knowne and loved him had hee so listed and can never do him hurt though they would Dispute not vaine clay thou art in the Potters hand to deale with thee as hee pleaseth his judgements are too high for thee beleeve his word obey thy calling follow him which descended into hell to fetch thy condemnation thence and thou shalt find God mercifull to thy soule yea nothing but mercy and in this cause I put thee over for a conclusion of all to the meditation of Heaven Meditation 46. Heaven and the heavenly inheritance THis is not meate for all mouthes art thou truly humbled for thy sinnes persecuted for the truth oppressed in thy right dost thou hate the world and art thou prepared for death then art thou a Gomer fit to keepe this Manna without corrupting but thou must beleeve else shalt thou not understand for most true is that which the Apostle saith We walke by faith and not by sight the things which are seene are temporall but the things which are not seene are eternall and as Saint John saith Now are wee the sonnes of God but yet it doth not appeare what wee shall be and wee know that when hee shall appeare wee shall be like him for we shall see him as he is If a King can do so much what trow you will the King of Kings do for that man which hee meanes to honor he hath already given his Son for thee and by him forgiven thy sinnes he hath given unto thee the priviledg of thy calling the honour of thy profession the liberty of thy conscience the helpes of his Sacraments the use of his Word the communion of Saints the counsell of the wise the familiarity of the good the beginnings of regeneration the proceedings of faith hope and love the fruits of patience peace joy and conscionable dealing last of all that great prerogative the intercession of Christ in all thy prayers if he have done so much for thee in this pilgrimage what will hee do for thee in thy country if thou have had such benefits in the wildernesse what art thou to hope for in Canaan The eye hath not seene the heart of man is not able to conceive how then can the tongue utter them but beleeve thou in thy soule which loves God the things which he hath provided for them that love him this world was made without any provision what a world will that be which God doth provide so long before hand and hee tels thee hee hath provided it that thou mightst know thou canst not be deceived before we have it we have the earnest of it and when wee have it nothing can take it from us so that there is presently an immunity from evill and a security never to returne to evill and there is also plenty and community we enjoy all good yea God himselfe the well of goodnesse therefore wee live still but what wee were is a shadow to what we are yea the best we were is almost nothing to that we are wee were in grace wee are in glory wee live still but more in God than in our selves we rejoyce as much for others as for our selves we are not onely reformed in bodies and soules but also transformed into a divine nature as the Angels free from necessities as Christ highly favoured in Christ as God eternalnally blessed such is the heavenly inheritance of the Saints which although it be common to many yet every one of the family hath his proper right in it and though it be divided yet is not the propriety of any the lesse or the communion the weaker for every one is fully content with his part and doth rejoyce as much in
the good of others as his owne and they do all drinke of the same well of eternall life Landed men desire to have perfect surveyes and true plots of their States of inheritance willing not onely to satisfie their minds touching the value but also their eyes beholding under one aspect the houses courtelages wayes walkes ponds parkes woods coppize hills bottomes arable grounds meadowes and pasture and they would have nothing lye hid as though they should seeme to neglect any one jot of their transitory happinesse Oh vaine men are we which take so much paine about the world wherein wee live not onely with beasts which have a better part in this kind of happinesse but also with wicked men worse than beasts whence come unto us envie malice variance deceit violence wrong yea murthers massacres and desolations And this ourinheritance we stand so much on what serveth it but for our bodily necessities and that for a very small time though we use to say to mee And to my heires for ever whereas oft-times the third man doth scarse enjoy a foot thereof The soule is nothing the richer though thou leave it nothing the wiser nothing the better neither can it claime any part of it to follow her when it must depart hence to another world where such earthly provision stands in no stead And if the earth it selfe be but a point in respect of the firmament every least starre thereof being eighteene times greater than the whole what is thy goodly inheritance in comparison of the highest heavens but a shadow or dreame of nothing But this heavenly inheritance may be called so rightly in deed and is worth the seeking for worth the having though a man should sell all and lose his life too to which comes nothing that ill is and from which goodnesse never departs an excellent place of entertainment where comfort hath an everlasting spring not parched with heat or nipped with cold or beaten with violence of windes what can be spoken more gloriously here is God in the height of his favour here are thousands of Angels and Saints like so many Starres about this infinite light at whose presence the Sunne is darknesse here is Christ that died for us and hath life in his hands to bestow on us Come enter into thy Masters joy Canst thou dislike this company how ever thou dost like it thou canst not come to it by nature or art it is not blood or birth that must preferre thee thou canst not claime it by descent and in truth so great did our Lord esteeme it that he spared not one drop of his blood but willingly shed it to purchase this inheritance for thee and if all the crosses or troubles of the world were put together and weighed in the ballance with this masse of glory they would not hold in weight so much as one graine of the insinite greatnesse thereof Holy men in times past have thought no labours too hard no poverty too deepe no death too sharpe if so induring all their daies they might be thought worthy to be made partakers of this grace for true it is that no man brings worthinesse with him to claime such an unvaluable consideration but as it is grace that makes us first to know our unworthinesse and then to imbrace Christ who hath purchased for us this inheritance and hath the right to bestow it on us so is it grace that leading us by the hands of obedience humility doth bring us into the possession of glory this is an inheritance not for the body onely but for the soule also not while wee live here a few yeares but to live above with God for ever this right is such as neither can be taken from us nor exclude us from taking benefit with others which have an inheritance as large as ours What earthly inheritance hath such priviledges to be free from sinne and all punishment following it as shame and misery to see God face to face This O man is worthy thy survay by what title it may be possessed what things they are which bee spoken of this heavenly Jerusalem what mansions and commodities it hath what freedome the dwellers enjoy which there abide that lightned by faith and lifted up on the toppe of holy meditation thou maist so clearely and fully behold the plot of this blessednesse as that from henceforth it may wholly withdraw thy love from this transitory vaine and vile world to an unsatiable desire of it selfe Be sober therefore O my soule be thankfull and in thy ravishment remember thou hast not yet attained it but this do forget that which is behind and endeavour thy selfe unto that which is before and follow hard towards the marke for the high prise of the calling of God in Christ and this is a point so necessary that Saint John saith Every one that hath this hope purgeth himselfe as hee is pure And here my pen stoppeth my meditations never Soli Deo Laus Contempt of the world THe worlds vanity which John reduceth unto three heads the lust of the flesh by which we may understand all kind of delicacy and wantonnesse the lust of the eye which may well intend covetousnesse and the pride of life whereby may be meant ambition about honour are not from God which made the world but from man who forsaking God hath abused the world and made both it and himselfe both vaine miserable many out of the greatnesse of their mindes have despised the world counting themselves too good for it and the world too base for their imployment they have rejected honors as not worth the travell or taking up pleasures as too beastlike riches as heavy and idle burthens and all this they did from the equity of nature which is contented with a little and offended at excesse which beares necessary and common harmes and is onely moved to avoid her owne follies Christians fetch their contempt from a higher Principle What is time to eternity a candle to the Sunne a droppe to the Sea a molehill to a mountaine this world to the World to come the creature to the Creator and yet how few Christians grow to that contempt of the world for the love of God and godlinesse which the Philosophers did in time past for the love of naturall knowledge or morall vertue Yee may see indeed amongst Christians many contemne the World out of a carelesse contempt what become of themselves whether to sinke or swimme because they are not such as they have beene nor could never yet learne to be the men they should of whom the world is as weary as they are of it but how few see you contemne it out of the true account which a Christian ought to have of his owne value I am the member of Christ shall I couple the body of Christ to such a Harlot as pleasure is I am Gods favourite shall I by ambition hunt after that favour which comes from man I am a Citizen of Heaven shall I digge deepe into the earth for a treasure there Many Christians do not so much as the Philosopher did by the eye of reason but looke on things onely with the eye of the sense how can they then be equall judges of these matters which reason it selfe could never reach unto To the naturall eye this world doth so interpose it selfe that it seemes onely great and the world to come nothing at all but faith which lifteth it selfe up and beholdeth God is made partaker of such a heavenly vision that this inferiour world seemeth unto it to have neither goodnesse to be desired nor greatnesse to be admired nor assurance to be trusted unto onely it sees many seeke it which perish by it and they which thrive in it to part from it much the worse for the onely having it Know my soule that this world is but a market if thou be in it as a buyer or a seller thou shalt bee much distracted if as a looker on thou shalt have content using it as though thou didst not use it thou mayst be acquainted with the world but beware of familiarity open not thy selfe unto her for the day will come that you two will be at ods and if thou love her thou wilt say then I have gotten nothing by her and perhaps it will cast thee in the teeth that it hath bestowed too much on thee How happy are they which keepe even reckoning with the world at all times that as they call nothing of the world so the world can challenge nothing in them but are ready still to depart out of it with a saving hand provided for a better Sit Deo Gloria FINIS
they which are of one affection doe square in opinion the knot of love is broken which truth doth commend and it seemes that truth is the author of confusion what then indeed is to be wished that our opinions be ruled with truth and our affections tempered with love and this will bring the diversities of men to a world of university wherein though there be differing parts both for stuffe and use yet they shall all tend to the good of one another and so of the whole chiefly insomuch if that come in question once every particular will lose some part of his interest rather then the whole shall labour and this shall be done more strongly by the guide of reason then by the instinct of nature where for the same cause sometimes heavy things climb upwards and light stoop downe contrary to both their proper rights And were it this then must wee all needs be of one opinion of one affection that is Christians both in name and in truth for this is the thing which our Christian profession doth chaime of us and a thing rather indeed to be wished then hoped for and I think God hath of purpose placed us to live amongst such which if they doe agree with us in affection they shall disagree from us in opinion so barring us of this unity either for the exercise of our vertue or that wee should bee out of love with the world and long for the other to come where wee shall perfectly enjoy it Howsoever in the meane space they which will nourish in themselves any hope of comming to such happinesse promised must maintaine this band of unity in the communion of Saints and that is not only to love the truth but also in truth Oh my soule labour for truth and suffer many things for Peace prefer the truth before all things but use the truth to winne thy brother thou knowest how much truth doth belong to thee as a man reason searcheth truth more as a Christian faith receives truth give thankes to God if thou meet with such as can teach thee and bee as ready to teach others this will bee a stay from wandring opinions which have no end but if thou meet with such as love the truth with thee and affect thee in the truth give God thankes for such a heavenly blessing and let not thy oile bee wanting to keep such a lamp burning Brethren indeed are they which are of the same profession and affection Christ is the head of their society it will never want life the spring of their affection it will never want love and what soever spirituall comfort thou hast in this life remember the greater part is behind and therefore lift up thy selfe for that day when thou shalt bee present with the Lord. Meditation 27. Of Love TO love the truth is the more worthy Love and yet to love in truth more urged and required because that as in the first there is more excellence in respect of the object so in the second more evidence in respect of the subject and though by the order of teaching wee learne first to love the truth and then to love in truth yet according to the order of nature wee can never profit much in the first till wee have well practised the other for love is stirred up by sight and he that loveth not his brother whom he dayly sees how can he love God whom he never saw So God loveth us first after wee love him but this love cannot reach to that heighth except by certaine degrees we climb up thither beginning the love of God in the love of our brother Is not he worthy of my love whom God hath made partaker of his and if I forme my selfe to love all men as brethren shall I not love God the more which loves all those whom I do love As we know so wee love but God would have us to know and acknowledge himselfe first in our brother and to cast our eyes upon him as his Image and therefore if this may not move us to a due consideration of love for the Image sake neither will wee love him for his owne sake who is yet more unknowne unto us In love it is a speciall point to observe the disposition of the beloved for this makes Love acceptable now God is specially pleased when the duties which in Love wee owe unto him are for his sake done unto our brother and therefore when wee resigne up our hearts to serve God which is the chiefest of our Love wee must expresse it in striving to do good one unto another in Love and he that is thus affected cannot bee carelesse of his brother or comfortlesse unto him Love like fire it can neither bee idle when it hath matter to work on nor lye hid water will not quench it cover it you cannot but the flame will break forth The true lover of God doth embrace him in his heart his mind ever thinkes on him and his will desires him But this is raked up and hidden in the inner man how breaks it forth by respecting and affecting all men for Gods sake to his power above his power bearing their necessities for bearing their wrongs feeling with them in joy or grief taking part of their harmes and imparting his owpe advantages unto them God hath made all his creatures that in them wee might know his power reverence his greatnesse admire his wisedome and be thankfull unto him for his bounty but the only use which wee can make one of another is this that by mutuall love for Gods sake wee love God not as in his worke onely which may bee said of the rest but as in his likenesse which no work else can yeeld us Dost thou then love the Olive because of his fatnesse or the Vine because of his strength or the Figge-tree because of his sweetnesse dost thou love the Sunne because he is King of the day or the Moone because shee is Queene of the night dost thou love the Fire because of his heat or the Water because of its moisture dost thou love the Aire because it doth refresh or the Earth because it doth cherish thee yet hast thou a greater cause then any of these to love thy brother for the likenesse of God which is in him love all the Creatures for in them God hath left the print of his footsteps but love thy brother more then all for in him God hath printed his owne face and fashion Thou wilt say that coine shall bee currant with mee which beares my Princes Image and shall not thy brothers love be currant with thee who beares the Image of thy God It seemes when God made man he resolved on a likenesse to himselfe rather then any other patterne that man should love his God better and be the better beloved of another man who is no other then a brother unto him that is another such Oh my soule thou knowest well thy own backwardnesse in this duty
and when thou wouldest doe any thing thy great weakenesse dost thou not oft thinke so I am well all is well what a hard charge is this to love my enemy how unsutable to policy what a crosse to my life thou dost preferre thy reputation before common peace thine owne advantages before thy brothers soules health and dost not consider how that thou maist not be well except thou doe well and doe well thou dost not if any thing in thee bee wanting why thy brother is not so too more thy particular depends upon the common God if it bee hard to love thy enemy yet it is godly and for Gods cause whose wisedome if wee follow let us bee counted fooles Thou knowest whose speech it is Am I my brothers keeper the wicked crush one another with such thoughts and specially are cruell to the good but they which are Christs quite and quiet one another with love oft times man is a keeper of beasts Why should not one man have care of each other if so why not much more of a brother if not of a brother of whom if of none he which keeps thy brother will not keep thee Meditation 28. A good conscience GOd is possessed by love and the profession of the truth maintained by keeping a good conscience A good beliefe must bee strengthned by a godly life and a godly life seasoned with a good beliefe they are as the two twinnes which did live together and die together The Christian is in this world as it were in a broad Sea his profession teacheth him that his Heaven is Heaven and there is no Card or Compasse can so well direct him in a good course unto it as a good conscience whose direction if once he leave he soone makes shipwrack of his profession for to use thy faith with a bad conscience is as it were to meet with a rock or whirle-poole in thy course and as it is said of danger they that love it shall fall into it so they which love the danger of an ill conscience fall by it by the just judgment of God into the gulph of divers errors contrary to their profession Dost thou desire to continue in this holy profession unto thy lives end I know thou dost then look well unto thy conscience All men are sinners by propagation that 's originall and by imitation that 's actuall and this is as true that every one doth best know his own sinne and is lesse privy to other mens sins wherfore the just man is the first accuser of himselfe for he presumeth as well of others as possibly he can and assumeth nothing to himselfe of all his goodnesse but freely consesseth that sinne is his owne for which he doth dayly aske pardon with the rest of Gods children as Forgive us our trespasses A Christian ought to bee that towards his Conscience which a cleanly huswife is in her house if shee see any filth in the floore or cobwebs in the walls or roofe shee takes the beasome in hand sweeps them out so ought wee still to have an eye on our Conscience and if there bee any thing offensive let us labour to remove it leaving nothing within which is not pleasing to God and comfortable to our selves then shall God delight to dwell in such a Conscience and wee shall delight to dwell at home in our selves the wicked because they have no care to keep cleane their Consciences when they returne home to themselves which is very seldome find all things out of order and unquiet which forth with makes them seek abroad for some outward comfort to forget the strife at home as they which are chidden out a doores by their curst wives these cannot abide to look on their owne faces but cast away the glasse which doth discover their deformity they are like bad debters which cannot abide to cast up their accounts and come to a reckoning whereas the good man findeth all his comfort laid up in his owne breast and hath there the light of cleare beames though all the world else be benighted Oh my soule if thy Conscience bee the Lords house how cleanly ought it to be kept above all other roomes if his temple how oughtest thon to perfume it with the sweet odours of holy thoughts meditations purposes resolutions and prayers the bells wherein should bee continuall thanksgivings to sound aloud the praises of thy God And this shall be thy warrant that doing as thou professest thou shalt bee still the more in love with thy profession Meditation 29. Consideration ALI the learned commend Contemplation Philosophers Divines but give me Consideration I find my selfe oft in danger for want not of knowledge but Conscience not of apprehension but reprehension I know that contemplation is a great help to consideration as much as wisedome is to prudence for that is an act of the one and this of the other and they are both compared one to the Sunne the other to the Moone one to the Well the other to the streame for prudence doth borrow her light from wisedome and her fruitfull streames issue from that fountaine yet like I better for my necessity the pipe which conveyeth the streame unto me then a conduit which holdeth the water whereof I have no use Contemplation is this conduit filled up from the well of wisedome but Consideration is the pipe by which prudence in a true levell doth bring this water home to my house use Contemplation is a beame of the understanding cast directly forth but Consideration a beame of the understanding turned and reflected on it selfe contemplation cleares my understanding Consideration orders my will Contemplation makes mee skilfull in the Theorick of goodnesse but Consideration perfect in the Practique of it Contemplation gives mee eies Consideration hands Contemplation stayeth it selfe within one bare proposition This God is good and here it beholdeth how many waies God is good of himselfe originally in himselfe effentially in his work in his word statutes judgments punishments corrections promises every way every where good yea when he suffereth us to bee evill but Consideration proceedeth farther to an application how this doth concerne himselfe that I ought to bee good and to seek that good which I want in him who is goodnesse it selfe and concludes with a resolution to use the meanes which may cause mee to be good Consideration is the exercise of conscience and reason mutually helping one another or a conscience grounded on reason which hath his owne light or is enlightned from above or is by teaching or by use and experience directed Consideration setteth before mee things past maketh mee provident for things to come and plucks mee by the eare not to neglect things present which it doth by comparing and matching all these together things past with things to come and conceiving a like forme in both doth by things already acted enter into a right course of action Contemplation hath generall grounds of truth from which many