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1 COnsider how God, whereas he was of himself essentially Being, and ever most blessed, the Quintessence ofall good being reconcentred into his indivisible Essence, by the necessity of the first and highest contradicti∣on, pressed with an intimate weight and act of his bountie, flowed forth, and in a manner squeezed himself into whatsoever is besides.
2. Consider, how admirably and
fully he powred forth and ordain∣ed the nature of the Universe, with∣out any matter to be presupposed, and without any help of additionall assistance: how conveniently he tied together all its parts, according to his eternall wisedome, and so fitly accommodated them, that nothing did superabound, nor was there any thing that could be desired, wanting.
3. Add to these, the immensity of the Creature, set in array almost with an infinite extension beyond the reach of all humane understand∣ing, which yet in all its hugeness fals away, and sinks into the abyss as it were of nothing, in comparison of its Creator; who if it had been con∣formable to his free purpose, and the most absolute counsels of his wise∣dome, could in the very twinckling of an eye, have as infinitely excee∣ded this his mighty work, as that doth surpass and exceed an invisible atome, which by a perpetuall divi∣sion is even ready to passe into no∣thing.
Conclude then, what kind of dis∣position and affection thy soul ought to bear towards God: whether thou comparest the excellent infinity of his nature to thy self, but a contemp∣tible part of his meanest work; or that thou dost contemplate the force and height of his wisedome, piercing and passing through what is deepest in creatures; or that thou labourest to weigh, and adore, the most per∣fect and holy wayes of his bounty: lest thou be included in the dam∣nation of that blindnesse of men, who knowing God, do notgive un∣to him honour and glory.
1. COnsider how, when God had placed innumerable ar∣mies of celestiall Spirits in the high∣est part of his admirable Fabrick, of which every one, even to the ve∣ry last, in naturall excellency, and
fulness of Being, exceeded the whole materiall Sphear of Creatures; and that besides all this, they were ele∣vated by supernaturall gifts to a con∣versation and acquaintance with God himself: neverthelesse, whereas a main multitude of them, proud of that beauty which was given them, forgot their Creator, and took final content in themselves; he in the twinckling of an eye plucked them down, all fettered in the cables of hell, and for ever shut them up in the lowest and basest dungeons of corporeall putrefaction, and by an irrevocable sentence, deputed them to intolerable and eternall punish∣ments, without any the least hope of pardon, and this for one onely sin, committed in a moment. So that those princes and powers of the Heavens, and commanders of the Universe, through obstinacy of sin∣ning, became haunters of darknesse, and ugly creatures, more weak and unworthy then the most contempti∣ble man alive.
Conclude; if God would not spare so excellent a nature, and the very prime grace of his world, and work, but in a most severe and eter∣nall judgement, changed it into so deformed a vilenesse, for having committed but one sin; what hope is there left for thee, a contemptible slave of flesh and bloud, if for the love of dung and mud thou shalt despise thy Creatour, and cleave to sin? Whilest it is permitted, whilest thou hast time, shake off thy drow∣sinesse, and fear, and pacifie that Lord, who is jealous of his honour.
1. COnsider, how that God, when he had built up the ad∣mirably cunning Architecture of the corporeall World, at length for∣med thy Parents, and in them thy self, as a finall end of so fair a work. The body he fitted out of the com∣mon
Elements with a more then usuall comelinesse: deprived indeed of such naturall fences and assi∣stance, wherewith other creatures are born; but of so great use and ser∣vice, that it might well stir up the envy of the rest of the creatures, every one in their own kind, whe∣ther we respect its beauty, commo∣dity, or pleasure.
2. Consider besides, how pro∣fusely he bestowed all those things which are round about us upon man; how the East unto the West, the South unto the North, as if they were Villages depending upon a great City, do expose one to the other their native commodities in a full market. The vast depths of the Sea unknown to man, cannot secure the Fishes; no more then the huge spaces of the sp eading convex can protect the flying Foul: the strange profundity of earth and waters, hea∣ped upon them, preserves not those Gems and Metals which are hid within their bowels. Look about
thee, and see how the whole world, as great as it is, doth serve thee by proportionate particles of it self.
3 Add now unto these, the glorious day, and the beautifull night, the in∣terchangeable course and season of the year, and times, which are chain∣ed together for thy use, with a more strict and severe bondage, then if they advanced, or made their stops onely at thy beck and command∣ing pleasure.
4 But above all things, ponder well the commanding soul, in whose eye the rest, though so great, are but base and triviall, how with a never-rest∣ing motion it tends, and grasps at the Crown and Fountain of all things, and leaving whatsoever is besides at such a despicable distance as cannot be imagined, reposeth in him alone, who is to this our Uni∣verse, an unfathomable and incom∣prehensible Universe.
Conclude; if what thou art, thou hast received; what ever thou art, must be returned back to him again.
If thou hast received the service of all things about thee, through all, and in all, his will alone is to be observed. If those things whereof thou canst not reach the knowledge, by his command do attend upon thee; whatsoever is under the power of thy understanding, let it serve him. And lastly, if thou art created lesse then he alone, do not through a degenerate basenesse, suffer any creature to have dominion over any of thy affections.
1. COnsider; whereas the way by nature appointed to com∣mence to Beatitude was obscure, hard and incumbred, both by reason of the senses giddinesse, wandering rather any way, then keeping to the right; as also, through the weak∣nesse of the understanding running
astray into errours, labyrinths, and mazes without end; as likewise, through the yoking of the will with flesh and bloud, and plunging in the same; and that few, or none at all, did seem able to force a way through; lastly, the commensuration of our perfect good, compared to the poverty of our meannesse, was such, that even in possession it might be neglected by a perverse and ill∣tainted affection: Goodnesse it self was not satisfied, untill he cast into the new-created soul seeds of his very self in the native vastnesse, and made it fruitfull with the Divinity it self, that it might germinate and spring forth into the proper and naturall possession of it self, which should captivate and swell up all the capa∣city of affection with an overflow∣ing fulnesse, accomplish an imme∣diate access for us unto him, by an uninterrupted adhesion of Faith, Hope, and Charity, and procure a joyfull and pleasant way to Blisse,
both by intellectuall, and temporall successefulnesse.
2. Adde, the brooks of grace, which were derived upon the ser∣vile powers of the soul; the discourse guarded, that it might not any wayes fail; the motions of the unruly and floating sensuality made gentle, and pacified; the ruines of the decay∣ing body prevented; and the jour∣ney of both portions made smooth to pass unto Eternity.
3. What need is there to men∣tion the blessed aspect of the rest of the world, the tractable condition of beasts, and the bounty and prone∣nesse of the earth to be manured, inviting man to command its obe∣dience?
4. Wonder at the ministeries of celestiall Spirits, and those Princes of concealed glory being sent to take the charge of thee, who are not onely thy companions, but in a manner servants for thy profit.
Conclude, that how much thou art lesse then all the mercies of
God, pouring himself out beyond that which thy nature demandeth, beyond his own Ordinance and appointment; so much, if thou wilt be gratefull, thou oughtest to erect thy self above thy self, and what thou art able: and chiefly remem∣ber, that whatsoever true good∣nesse is in thee, it is all above thee. Be wary, lest forgetfull, thou arro∣gatest any thing to thy self, or e∣steem thy self any thing, or judge any man, or undertake to do any thing of thy self, being mindfull of thy own poverty, and the di∣vine greatnesse.
1. COnsider, how our want of Spirit did cast us forth with confusion, out of that eminent height of Glory wherein God had placed us. He gave unto Adam a helper, in whom he should have loved Gods and his own simili∣tude; but he, through a foolish con∣cupiscence, and sensuall, became a deserter of the divine command∣ment, and betrayed himself to ba∣nishment, and perpetuall miseries, with so many, and such infinite ages of his posterity.
2. Consider, how death is born with us; and that the fore-runners of it are in a manner worse then death it self, diseases, griefs, and afflictions daily pressing them∣selves upon us; wrapped up in ig∣norance, as in the clouts of our In∣fancy,
in the very noon-day of our actions we grope and are amazed, we are hurried into precipices of all kinds, with an unbridled and stor∣my affection, being neither able to obtain, nor so much as acknow∣ledge truth and felicity, which ly∣eth inticing us even at our very feet, untill the short day of this mortall light being suddenly finished, we are cast forth in a full floud into an eternall night of unspeakable mis∣chief.
3. Where are now the heads of those Monarchs and Emperours, who made the world to tremble? Where are those martiall armies of mighty Conquerours? Where are the cunning and crafty fetches of State Polititians? Where are those soaring wits of Philosophers, which comprehended the secrets of Heaven and Earth? Where are those admirable works of Artifi∣cers, that have proved nothing im∣possible for industry to perform? Where is the vigorous perswasion
of Oratours, or the alluring sweet∣nesse of Poets? Through the mor∣sell of one apple, for the pleasure of a moment, being intangled in the boggs of Hell, they live, and are lusty onely to torment them∣selves.
Conclude, in how great humi∣lity and care we must live, in the expectation of so strict an account of Justice, and so many dangers, in which whole ages of people have been shipwracked, and cast headlong into the bottomlesse depth of eternall perdition.
1. COnsider, that a sin is com∣mitted as often as the soul is drawn away by an affection of any thing from the desire of that which is its true good, unto which it is essentially and naturally incli∣ned.
2. Sin therefore, as much as it hath from sinfulnesse, is contrary to Nature; as heat is an enemy to water: it is a disease of the soul, and weakens it in the operations which are connaturall unto it; it is a blemish, deforming her beauty.
3. Again, sithence reason was given to us as a Governesse, and aimeth at nothing else then what is absolutely best to be done, all things being considered; it is ne∣cessary that he who runs astray
from it by sin, doth by so doing fall into mischiefs; and by how much thesin is more grievous, by so much are the mischiefs more grievous into which he falls.
4. Now because the desire of that which is according to reason is fundamentall, and in a manner established in the soul, and there∣fore cannot be extinguished; it is necessary, that the soul of a sinner remain divided against it self, al∣wayes wavering and inconstant.
5. Moreover, whereas this de∣sire is in that part of the soul which knows it self, & follows her own motions; it is necessary that the life of a sinner be subject to continu∣all pains, griefs and miseries, be∣cause that something alwayes hap∣pens contrary to the mind and ap∣petite.
6. Lastly, since whatsoever thing besides doth therefore breed torment, because it produceth an ill affe∣ction, that is, grief; but sin is in∣trinsecally the worst of affections;
it is therefore necessary, that among all mischiefs sin is the most singular and chief.
Conclude, how horrible and grievous the mischief is, in which thou and the world art drowned through Adams sin. Arise there∣fore up with thy whole strength, and free thy self with the utmost endea∣vours of thy soul.
1. COnsider, how many and how gt mischiefs sinne hath brought upon mankind, in all parts both of the body and soul: what a grosse darknesse it hath brought up∣on the understanding: so that in naturall things, what the world is, and the celestiall globes, what the constitution of the earth is, upon which we tread, very few know any thing that is worth the knowledge.
But concerning God and the Intel∣ligences, which have no bodies, be∣sides those things which are taught us by faith, we believe mere dreams.
2. What should I speak, how wholly ignorant we are of humane actions, and what belongeth to our very selves? What is past, we hear not; that which is to come, we are by no means able to comprehend; those very things which are present, which we our selves touch, and which in some fashion compell us not to be ignorant of them, we not∣withstanding penetrate them not. No man can tell what he knows, nor whereof he is ignorant, how able, or how weak: what will not an undertaker promise, being in ve∣ry deed of himself able to bring no∣thing to perfection?
3. Now if we but look upon the miseries of the body; From whence arise so many strifes and conten∣tions, and such losses of the goods of Fortune, but sometimes through negligence, and at other times
through rashnesse or overmuch co∣vetousnesse? From whence are so many wars and slaughters, and the threads of so many mens lives cut asunder in one day? From whence are so many become maimed, and creeples, ••ffected by mutual wounds? From whence are the swarms of so many of the rest of diseases; where∣of some are common and naturall? This man gets a Feaver by his in∣temperancy, another a Pleurisie by his immoderate labour: besides par∣ticular torments of the intralls ap∣propriate to particular vices; the Dropsie or the Gout through too much drinking; the venereall In∣fection, or the running of the reins, which pursue impure lusts. How great a part of Man-kind are in∣tangled in these calamities? and their contagion spareth not even such as are most innocent.
Conclude with an acknowledge∣ment of, what a strange monster it is that encompasseth thee: cry out, and roar at the sight of it,
and with the whole extent of thy power labour to shake off all in∣cumbrances, and free thy self, and thine.
1. COnsider, how the last end of the foresaid effects of sin is death, which in one moment, in the very twinkling of an eye, ravish∣eth away all that which in the whole course of thy life was most amiable, and with which thou wert most ac∣quainted; as the food and delights of thy taste, the vanities of thy gar∣ments, the curiosities of thy eyes and ears, the pleasing inticements of smell and touch, thy Palaces, Farms, Honours, Dignities, Pow∣er, Friends, Wife, Children, the body it self, and all the bodies inte∣riour affections: so that there re∣mains to thy self thy soul alone, and
that all naked, which before thou didst hardly take notice of by some obscure reflexion.
2. Which soul moreover is wea∣ried with the weight of terrene affe∣ctions, and chained with corpore∣all phantasmes, trembling with the ignorance of it self, & of such things as are presently to come upon it, a∣stonished with the unknown ac∣count of life, torn away by violence from the embracement of the body, ignorant of all things, and fearing the worst.
3. To all this is joyned the ex∣treme torment of that sad hour: for if the losse of our liberty or substance, if the departure for a few dayes from the place of our friends or their com∣pany, if the extension or cramp of the sinewes, if the dissolution of any sensitive particle causeth such into∣lerable griefs, that the greatnesse of the sense of it doth sometimes take away sense it self: of what a strange nature will that hour be, when bit∣ter death at once shall divide us
from all these, without any the least hope of returning.
4. Adde, what will make that houre more grievous, the love of that which we must loose, the de∣spair of recovery, the foul consci∣ence of the sins we have committed, and the horrour of future punish∣ments.
5. But that which is of exceeding terrour, is, that no hour or moment of our life is free from death: in the morning who can promise to him∣self to see the evening, or at the eve∣ning who can promise himself the next morning? A cup of water, a morsell of meat, the biting of some beast, an intemperate exercise, and some things by the onely fight of them do break asunder the brittle thread of our life. We are the scorn of all chances; the slip of a foot, the errour of a hand, a stone falling down, and infinite other accidents do force us from our lives.
Conclude, that sin is abolished by a just fear of death, acknow∣ledge
it to be the cause of all thy mi∣series, and that the onely remedy is to abstain from it, and continually to kill it in thy body.
1. COnsider, a Soul oppressed with terrene and corporeall affections when it is separated from the body, with what horrible pains and miseries it is intangled and affli∣cted.
First of all, because it is in no manner able to obtain those things which it pursues with her chief affe∣ction; honours, for example, plea∣sures and the like, the time for the injoying whereof is now past.
2. Besides, she is tormented with her desires, which are contrary, and fighting among themselves, when as one of the contraries which she coveteth cannot be had,
nor consist with the other.
3. Besides, that all these desires com∣bat, and mortally disagree with that inbred appetite of good according to reason, which she carries with her in her very substance, the most vehe∣ment above all her desires, and ne∣ver possibly to be rooted out.
4. Furthermore, that it cannot pos∣sibly but see the greatnesse of that which is true beatitude, both accord∣ing to her nature, and grace like∣wise; which are all lost, and to be despaired of: nor yet can it despise it when it is seen.
5. Adde to these, that infinite fewell of envy and impatience, to see the glory of them who waged the same warre with them in this life, with like, or perchance worse con∣ditions, yet now injoy eternall fe∣licity.
6. On the contrary side, she can∣not be ignorant of the vanity of those vilegoods, which the soul hath preferred before blisse; which being most base, flying away for all eter∣nity,
and irrecoverable, forsake her still most eagerly gaping after them; yet she, transported towards them with the whole activity and violence of a free soul, with a greater force then what is heavy descends, then fire burns, or the Sun runs the ring of his circumfe∣rence, is without restraint perpetu∣ally pined and maugred.
7. And which is the grievousest thing of all, the fleeting passage of time being over once, and ever, with an unchangeable and unvari∣ed activity, roaring it cries out, and ever shall cry; nor shall be able to fail or die, being insufferable, and execrable to her self, to heaven, to Saints, to the damned also, and all creatures besides; being become an eternall monument of the Divine anger, and of a creatures base∣ness.
1. COnsider, that since all grief and malady of the Body, proceeds out of the strength and activity of the Soul, it is necessarily consequent, that the very sufferings of the body shall be infinitely more vehement after its resurrecti∣on, when as the soul being free from the necessity of a body, doth act her operations by her full self; and the body being altogether sub∣ject to the same soul, without any mixture of contrary, or repugnance, without measure doth receive the impressions of the soul, by the whole capacity of the subject, how great soever it be.
2. Again, the phantasie will then be infinitely more powerfull to create strange and most fearfull
images, which will fill and over∣whelm the man with an instant terrour, and anguish most presen∣tiall, and round besieging, not con∣cerning some one object onely, but together about all those objects which with abomination it detest∣eth. The appetite also, like to a kind of infinite Ocean, will over∣flow with a deluge of unbridled motions, beyond all imagina∣tion.
3. Ponder now seriously in thy soul the miserable pains of the Gout, Colick, Stone, and all other diseases, the distension and con∣vulsion of the nerves and sinews, and whatsoever torments the mis∣chievous cunning of cruell tyranny hath found out: and suppose them all to be applied to thy whole bo∣dy, and to every particle of the same, chiefly to those wherein thou hast been ingratefull to God, and heaped up the treasure of Gods wrath; and yet be certain, in all thy deepest Meditations, thou art far
short of the truth of things, nor canst once imagine what horrible torments shall throughly pierce, and settle in a damned body.
4. Contemplate further the vex∣ing power of the eternall fire, and above other miseries, the horrid presence and behaviour of the most hideous ministers of the divine pu∣nishment.
Conclude, whether the experi∣ment of such an eternity can please thee: remember in what continu∣all danger of the same thou dost live; thy own actions, and very light occasions are driving thee on, and drawing thee into it, unless thou beware.
1. COnsider, how notwithstand∣ing that most heavie pu∣nishment,
whereby all mankinde was banished out of the delights of Paradise, and the unhappy memory which Adam and Eve did incul∣cate continually to their children, both of the happiness which they had lost, and what they did in the present suffer; the first parents of mankind were scarce dead, when as all their posterity, without order and shame, rebelled against God, and Nature, so much, that of infi∣nite thousands of them, whereunto they were encreased, there was scarce one just man found, upon whom the mercy of God might ex∣tend it self, without an injury com∣mitted against his Iustice: for the Senses infected with originall corruption, and thereby taken up with exteriour Objects, did not per∣mit the soul to return to internall things, and the consideration of her self; and the forcible necessities of hunger, thirst, cold, and such like ac∣cidents, known by experience, by use, and continuall custome, did
sooner ensnare the soul with perni∣cious affections, then they could by ripeness of years, and reason, take a just care of themselves.
2. Presently, the example of the Parents leading to worldly appe∣tites, appeared unto the children a sufficient guide and authority. Thus a forerunning deluge of iniquity, ushered in those waters, that over∣whelmed the whole world; a dread∣full monument of the misery of sin.
3. And yet notwithstanding all this, men were not herewith admo∣nished, although the witnesses of so grievous a punishment remained still a live, but were deservedly dis∣persed for their pride; and a part, through a totall forgetfulness of the naturall light of reason, de∣served to be exterminated with fire and brimstone, not one native in∣habitant of a great Region, being found worthy of mercy.
Conclude, what grace and favor hath been shewn to thee by God,
who of his only bounty hath drawn thee forth out of so universall and contagious a mischief, and the causes of so great a misery.
1. COnsider, how that God, when he had declared by experi∣ence, that malice was so deeply rooted in man, that it was in vain to seek to keep him within bounds with examples of severity, and that the knowledge of God did dege∣nerate into gross superstitions, and that by this means the seeds of ver∣tue did quickly degenerate into horrid barbarisme; he resolved to discover in the second place, if knowledge were not wanting, whether the appetite would rest qui∣etly under the conduct of reason, and thereupon made choice of one
man, and constantly instructed him with benefits, for three generations, establishing them in his love, and surcharging them with promises; and when this seemed to be done abundantly, he sent his heirs into Egypt, where they suddenly increa∣sed into a vast Nation.
2. And now they were no less then six hundred thousand fighting men, when he sent to them a Law∣giver with prodigies and wonders, such as no memory of man did ever see the like: and further, him∣self pronounced a Law with his own mouth, before the whole peo∣ple, in terrour and exceeding maje∣sty, and did labour to imprint it in their hearts and memories, both with benefits and threats, with pu∣nishment of the Egyptians, and those Nations which he overthrew, and utterly rooted out in their sight; as also with their own sufferings, whom, in fourty yeares, their chil∣dren being placed in their steads, he changed, that there might not remain
among them such as should re∣member the Egyptian impurities; by giving them miraculously their meat and drink, their garments, and their victories, a moderate tem∣perature being given night and day, by a cloud and fire, exceeding pro∣mises of his protection being like∣wise assured to them for the future, if they would but observe his Law.
1. Conclude, in admiring the all-bounty of God, and his care in cultivating mankind, how he doth as it were labour about it.
2. Again, conclude, how great the misery of our kind is, how deeply rooted, that it is not suffici∣ent to be learned, nor to know the Law of God; but the greatest la∣bour is to manage the appetite. What pains must thou take, that by continuall Meditation thou may∣est renew the memory with the thoughts of our Christian Professi∣on, and deeply imprint it, urging the affection to remain! For what
chanced to all these people, if thou dost but mark it, thou shalt also observe the same to be in effect acted in thy self.
1. COnsider, how God brought the Nation of the Iewes, a Law being given unto them, into a Countrey which flowed with milk and honey. How he esta∣blished their politicall government with his own hand, in which every one should eat of his own Vine, and rest under his own Fig-tree; where there should be no exactour, no molester among them. He insti∣tuted also so many Festivall dayes, years, and times, and such ceremo∣nies, that by reason of them it might seem impossible to have fallen from the fear of the Divinity.
2. All which notwithstanding, they fell away, and revolted from God, and were according to the quality and degree of their offence, chastised by those Nations which bordered upon them: and when they returned to God, Comman∣ders were given them to wage their warrs, and minister justice, which were neither perpetuall, nor very eminent: but when their re∣volts, and fallings from God be∣came more frequent, and that their scourges were thereupon more grie∣vous, which they would not ac∣knowledge to be due unto their crimes, but attributed them to the or∣der of their Common-wealth, which had yet been instituted by the Di∣vinity it self; Kings were granted, both David most valiant in warre, and Solomon most wise in peace; under whom as they lived in grea∣ter glory, so also in greater misery, being famous in warre, but mise∣rable; being glorious in peace, but slavish; reaping out of their own
devises, vain ostentations in lieu of the reall blessings of peace, a∣bundance, and justice.
3. Presently, by reason of their state and condition, ten Tribes fell to idolatry, and the other two followed after, infected with their contagion: neither did the Pro∣phets sent by God, with God his own eloquence and wonders, pro∣fit any thing; but necessary it was they should be cast forth to the Assyrians and Babylon.
4. Not withstanding, God brought them back again repen∣tant, in a small number, and as it were for the last remedy subjected them to the temporall rule of Priests and Scribes, expecting in a man∣ner, that themselves would have been kept in their duties by the bait of temporall honour, and that at least for the worlds sake, they should have retained the common people in the true service of God. And when they also looked onely upon temporall things, he raised
up the Pharisees, and other Regu∣lars, with the shew of abstinence from worldly commodities, whom yet ambition and avarice did quickly blind and overthrow.
Conclude, that there was no∣thing more behoving, or that God in a manner could have done to his Vineyard. See what a care is ne∣cessarily to be had to thy soul, and how nothing is sufficient without the speciall assistance of God within thee. Remember that humi∣lity and earnest prayer unto God, with watchfulnesse, and continu∣all care, and labour, is to be joy∣ned together; and that it is never fit for thee to think thou hast done enough, or that thou art secure, whether thou art sollici∣tous for thy self alone, or that the charge of others be committed to thee.
1. COnsider, how God, when other remedies did fail, was forced to the extremity of all boun∣ty; so that he communicated the bounty of his very self, really and identificatively uniting the self∣same in one Person with the hu∣mane nature: for neither had the all-goodnesse satisfied it self, if it had been never so freely bestowed by participation, when as it might be done essentially, and entitative∣ly; nor when it saw humane na∣ture by its misery thrown down in∣to such a state, as it seemed there∣fore to deserve so great a commise∣ration and pitty, because no other remedy could be sufficient, could very goodnesse contain it self, but that it must spring forth, where
there was a possibility to be good.
2. Adde moreover, that the or∣der of the rest of the works of the Divine wisedome did require, that among the second causes, there should be some firm principle of those qualities, which it caused perpetually and constantly to a∣bide in humane nature: but of Grace, and like supernaturall gifts, seeing they are participati∣ons of the Divine Essence accord∣ing to its properties, there was found no root, or stedfast foundation out of the Divine Essence to perpe∣tuate those; therefore in humane nature by a connaturall root, it was necessary that God should become Man.
3. But otherwise also, when as the order of Grace was in such manner to exceed inferiour substan∣ces, as to equall them amongst themselves, and sometimes to ex∣alt the lower above the higher; there was no principall cause, nor sufficiently authorizing so great
an innovation, besides God him∣self the Creatour of all things.
4. And moreover, to receive an alien nature to his own, without a confusion of those natures, was the onely work of existency subsisting, and by consequence not of a re∣ceived or restrained being.
5. What should we say more∣over, but that the master and tea∣cher of the secrets of the divine knowledge and wisedome, could not be, but he that did compre∣hend them, and to exact of a rea∣sonable creature, accustomed to the evidence of axiomes, and de∣monstrations, a belief unmove∣able, must be of such an one, whose authority should be more un∣changeable, then nature it self, and both the one and the other proper to God alone?
6. Besides, this Oeconomy of the world, was to be governed and perfected by the ministeries of An∣gels, both of good, and bad, and an innovation of the order of the
Universe to be added where it was needfull; and therefore without doubt the work proper to the Com∣mander of this great Universe, and the absolute Lord both of corpo∣reall and intellectuall substances.
7. Lastly, the load of sin by a mixture of supernaturalls, with the weight of the Deity added unto it, was increased so immensely, that vertue, had it not been ennobled by the Person of God added to it, would not have been able to over∣match it.
1. COnsider, how God vouch∣safed to become Man, not declining his weakness and infir∣mity; how he underwent hunger and thirst, and the like maladies of nature, not refusing pains and griefs inflicted from without, not
calumnles nor reproaches, not contempt nor infamy, neither last of all the inbred warre of the sen∣sitive appetite against reason, being in an agony through trembling and fear, through sadness and wea∣riness.
2. Chiefly, because indeed all these things are not evils, nor dis∣agreeing to the Divine nature, since they are the works of his hands, and he cannot hate any thing which he hath made: again, because they could not reach to the Deity, although they pressed upon God in his humanity. But as the Sun in the dung-hill, and God, who is in hell by his essence, is neither defiled, nor ofless account, by rea∣son of the filthiness and horrour of the place: So in like manner doth the God-head neither suffer pains nor contempt, through the miseries of the humanity, although in a more sublime manner united to it.
3. Adde to these, that all things which happened unto Christ were
in very deed main good things, and most of all to be desired: For as to a Musician, to sing, and to a Ma∣thematician, to learn or teach; so is it also exceeding good, and de∣lightfull for a vertuous man to ex∣ercise himself in the substance of vertue. Now God by election and vertue, put himself upon all acti∣ons and passions.
4. Besides that, he descended to present himself a Master most per∣fect, and therefore to give reall examples of that whereunto his words did invite; and to leave for us the way of true vertuetrod forth by his own foot-steps.
Conclude, in like manner, to esteem none of those things, which reason and order perswade to be done, to be too low, or un worthy of thy person, especially if thou art in office, and perceivest some that are under thee slow in performing their duties: be mindfull that it is thy part, with a helpfull hand, by thy own example, to pluck the
scruples of vain Opinions out of the paths of them that are lesse wise.
1. COnsider, that God to be Man is a work of so great excel∣lency, that whatsoever is in the world besides is not undeservedly directed to this end. For this was created the Heaven, and Earth, and Seas, the Sun and Stars, the my∣riads of Angels, and the infinity of Men, eternized by mortality ne∣ver failing to be repaired, and whatsoever is contained in these, or belongs unto them.
2. For this end was permitted the rupture of the Celestiall Hie∣rarchies, by the rebellion of no mean part of them, and that all
ourstock was to be damned in one lump.
3. For this the whole Earth, by the degrees of the fore-running Monarchies, was collected to ad∣vance the Roman greatness, that the Trumpet of the Gospell might reach through all the world, and rouze them up, as it were with one sounding, when it should rore out from the tops of the Roman hills. For although the Romans gained but a small part of the world with their Armies, yet they had made a passage into all the rest of the Na∣tions of the Earth, where they had no command, by their cove∣tousness and luxury.
4. For whenas the Grecian wits were made to serve the Ro∣man power, a crafty and outra∣gious lewdness left nothing unat∣tempted, which might corrupt the manners of men. Then were the wicked superstitions of the whole world gathered together, and pra∣ctised; whole ages spent in the
prodigall effusion of civill, and ackinded bloud; a Traytorous apprehension of Innocents; a vi∣olent robbing of guests and friends; prodigious lusts; new kinds of cruelty; and whatsoever was most wicked, the same was most in honour and price.
5. The Family of Abraham, Gods wisedome being in a man∣ner consumed, with providing of so many sorts of remedies, and his bounty in suffering their sins, was in such a state, that a very few, but those the most chosen seeds of Vertue, remained, which were to be dispersed into the rest of the world, & there taking root and fructifying, were to leave that unhappy people abandoned, and given up as desperate unto the power of darkness.
6. Moreover, the fame of the coming of the Messias had alrea∣dy, both by ancient and new O∣racles, stirred up the expectation of the whole world. The land of
Iury, not onely by the mouths of so many Prophets, by the Law and Ceremonies; but also by the Acts of the Patriarchs, and by the turns of their own Common∣wealth, did prophesie it. The Sibylls, and the Druides, and the answers forced from the Devills, promised the same grace; and the whole compasse of the world be∣came such in Civill Orders, under∣standing, and government, as might compell, in a fashion, the divine bounty to this sublime work.
Conclude, how true a saying it is, that all is for the elect, and worketh for their good: God hath so ordained it, and it is thy fault if it be not so for thee. Adore God made man, praise the wisedome of the Creatour, acknowledge what he hath conferred by so great a bounty unto our stock, in Christ, and to us, if we be his followers.