The mount of holy meditation: or a treatise shewing the nature and kinds of meditation the subject matter and ends of it; the necessity of meditation; together with the excellency and usefulnesse thereof. By William Gearing minister of the gospel at Lymington in the county of Southampton.

Chap. 8. Of the subject of Meditation.

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

I now proceed to discusse the sub∣ject-matter of meditation;* 1.1 and here I am launching into a great Ocean, but like the dogs of Nilus, I shall but lick and away.

The first subject of meditation is God's works of Creation; a fit matter for our serious meditations: I remem∣ber the dayes of old, saith David, I medi∣tate on all thy works, I muse on the work of thy hands, Psal. 145.5. He looketh up to the Heavens, and considereth the work of God's fingers, meditating on all those works that were visible to the eye of man,* 1.2 Psal. 8.3. called elsewhere the work of his hands. Isa. 48.13. My hand hath laid the foundation of the earth, and my right hand hath spanned the Heavens; it is for that they are of such excellency, as if they had been his handywork in∣deed, which yet were made by his word only, as Moses, and S^t John do declare, Gen. 1.6. Joh. 1.3. That great advancer of learning hath an ex∣cellent

passage suitable hereunto;* 1.3 It is to be observed, saith he, that for any thing which appeareth in the History of the Crea∣tion, the confused masse and matter of Hea∣ven and earth was made in a moment, and the order and disposition of that Chaos or mass was the work of six dayes; such a note of difference it pleased God to put upon the works of power, and the works of wisdome: wherewith con∣curreth, that in the former it is not set down that God said, Let there be Heaven and earth, as it is set down of the works following, but actually, that God made Heaven and earth, the one carrying the stile of a Manufaction, the other of a Law, Decree or Councell. It is not enough that we barely look on the works of God, but we must meditate upon them; for if we do no more than see them, the Oxe, the Bull, and the Horse, do as much as we: If we see no∣thing in the Heavens,* 1.4 saith a grave Di∣vine, but that they are lightsome, and above our reach, the Horse and Mule see this as well as we; if we see nothing in the earth, but a place to walk in, or to take our rest upon it, the beasts and fouls see this as well as we; if we see

nothing in our gorgeous apparell, but the pride of a goodly colour, the Pea∣cock seeth that in his feathers; if in all our refreshment from the creatures we know nothing but the pleasure and sweetnesse of our sense, the Swine hath as great a share herein as we; if hear∣ing, seeing, smelling, tasting, feeling, be all the comfort we can find in the works of God, the dumb creatures have these senses more exquisite than we, and we have turned the hearts of men into the hearts of beasts, who with wisdome and reason can do no∣thing,* 1.5 and the words of the Prophet are fulfilled in us, Man being in honour understandeth not, and is like the beasts that perish, Psal. 49.20. therefore the sight of God's works must affect us more than so, else shall we be but as the beasts, and follow them.

Now you are to meditate how God brought forth all his works in the space of six dayes, before he finisht them; he did not create the world all at once, but took time for the Creation of it, to teach us to take speciall time duely and orderly to consider and meditate on the works of God: if he that could have

made the Heavens and the earth, the Sun, Moon, and Stars, and all crea∣tures, in a moment; yet it pleased him to take time for the creating of them; this should teach us to select some space of time for the meditation of them: we must not think it enough to look up∣on them at one view, but to passe from part to part, from one creature to ano∣ther, and in every creature to admire the workmanship, power, wisdome and goodnesse of the Creatour, as we are taught, Psal. 92.4, 5. Thou Lord hast made me glad through thy works, and I will triumph in the works of thy hands: O Lord how great are thy works, and thy thoughts are very deep: a bruitish man knoweth not, neither doth a fool understand this; which Psalm as the Title tells us, was a meditation penned for the Sab∣bath day: therefore I say, God would spend six dayes about the Creation of the world, whereas he might have done it in an instant, and in a moment of time, to the end that we might the better meditate upon it from point to point, for which purpose he presently ordained the Sabbath: Thus Job* 1.6 tells us, that we must not idly behold the

work,* 1.7 but must magnifie the work∣man; Remember that thou magnifie his work which men behold; this we will do coming into the Shop of an excellent Artizan. The eternall power and Godhead is seen by the things that are made; but most of us have great cause to be ashamed, that we have spent so little time in meditating on the works of God; yea who can truly say, he hath spent so much time in meditating on God's works, as God spent in ma∣king them? how few are there that have set apart so much time ever since they were born, as (if it were all laid together) will make up six dayes one entire week? what a shame is it for man whom God made on purpose to view his works,* 1.8 and by them to glorifie him, not to spend so much time in medita∣ting upon them, as God spent in ma∣king of them; therefore we have great cause to become more carefull and stu∣dious readers of this great Book of na∣ture for time to come: There is a three∣fold Book into which a Christian is to make inspection,

The Book of nature, or of the creatures.

The Book of the Scriptures.

The Book of conscience.

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

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

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

The Book of nature hath God spread wide open, and before us,* 1.9 that he that runs may read; Austin calls the world Gods Book in folio; every creature should be to us a page in this Book, and every part of a creature a line in this Book: How carefull should we be to take these things into our thoughts: our Saviour saith, Matth. 24.15. When ye shall see the abomination of desolation (sp••ken of by Daniel the Prophet) stand in the holy place, who so readeth, let him understand: So say I, let him that read∣eth in this great Book of nature, un∣derstand to what end these creatures were created, even to the end that we

might view them, and in them glor••¦fie the Creatour.

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

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

1. The works of the evening; as the ••reating that huge body of the Heavens: when we see that vast body, and how God stretcheth out the Heavens as a curtain; the greatnesse of the Heavens ••hould teach us to meditate on the greatnesse of the infinite Jehovah: if ••he Heavens do so far exceed our ••houghts, how great then is he whom ••he Heaven of Heavens are not able to contain: if the earth be so glorious (as ••t is in the spring time) how unspeaka∣bly glorious are the Heavens which far ••xceed the earth; and here we may ••dmire his greatnesse, who was able to ••et up such a rich canopy and covering over the earth; and here also let us meditate on the unspeakable goodnesse of God to man, that he hath made for man not only a rich dwelling here be∣••ow, but also provideth for him a dwelling place in the Heavens, there ••o sit down with him in his Throne, Rev. 3.20. That man that is but dust and ashes, a lump of earth here below, ••hould be exalted to the highest place of the Creation: this should check us or our folly, in suffering the earth to ••teal away our hearts from God, as if

there were no greater happinesse to b•• had than here below: what stupi•• creatures are we to spend more time i•• getting a few white and red pieces o•• earth, than in getting a glorious pos¦session of the Kingdome of Heaven, fo•• the attainment whereof we shoul•• think no time too much, no pains to•• great, no affections too strong.

Furthermore, bring your meditati¦ons to the earth, created on the sam•• day also, that which yeelded matte•• and stuffe for the making of all cre••¦tures here below: consider, that th•• earth was a formlesse lump before Go•• beautified and adorned it, it was •• meer nothing: Painters can draw 〈◊〉〈◊〉 pictures without colours; Architect•• raise no buildings without materials and if you take away Marble or Po••¦phiry from Engravers, they can car•• neither Images nor Statues;* 1.10 It is o•• God that actuateth nothing, that formeth being out of a non-entity, as one well ••¦teth: the earth receiveth its being, •• beauty, and all it hath from God.

The meditation hereof should •• suffer us to let any thing in the ear•• to withdraw our hearts from God: ••

sore God made the earth it was nothing; ••ilt thou set thine eyes upon that which is ••ot?* 1.11 Why should that which is no∣••hing draw away our hearts from God who is full of all perfection; the earth ••lso at first was a confused masse of ••hings, without form, and void:* 1.12 this ••hould draw out from us this meditati∣••n; to make us to consider, that we ••hat are of the earth are altogether pol∣••uted in sin, lying in our bloud, our ••ouls being all stained with sin, and without any form of holinesse and ••ighteousnesse, yea void of all the sa∣••ing graces of Gods Spirit: In me, ••aith Paul, that is in my flesh, there ••welleth no good thing: and as darknesse was then upon the face of the dee••, so ••arknesse is upon the face of our souls; •• man may see, hear, read, but can ••ave no true discerning of spirituall ••hings, till the day-Star arise in his ••eart, for spirituall blindnesse is upon ••he face of his soul.

Here then is condemned the folly of ••hose that think ignorance the mother ••f devotion; but while men remain in ••heir naturall blindnesse, they can per∣••rm no pleasing service to God;

blind services may be acceptable to •• Prince of darknesse,* 1.13 but they are abo¦minable to the Father of lights: lig•• was the first thing that God ma•• in the Creation; and when there w•••• light, the earth lay for some dayes dead and senslesse lump, and could n•• so much as bring forth one grasse o•• herb, till the Spirit of God moved •• on the face of the waters: so in •• new Creation, when there is so•• light wrought in the understandin•• yet canst thou not bring forth one ple••¦sant fruit of holinesse, till the Spirit▪ God flutter over thee, and by a divin•• heat and warmth move and stir th•• soul, and enable thee to perform a••¦ceptable obedience to God.

2. I come to the work of the mo••¦ing: then he created the light on th•• first day of the week, commanding t•••• light to shine out of darknesse; now us set apart some time to meditate this excellent creature, the light, which the glory of God is greatly m••¦nifest: there was nothing before •• utter darknesse; then the Lord crea•• the light without the Sun, in w•• the power of God is admirable;

should greatly wonder at midnight to see a great light to shine forth, and ex∣pell the darknesse of the night: this may lead us to this meditation; that as God caused on this first day of the week light to arise, and break out of dark∣nesse; so on this first day of the week also, he caused his own Son the light of the world, to arise out of the grave of darknesse, who shined through ma∣ny dark thoughts and apprehensions, into the hearts of his disconsolate Dis∣ciples; for his own Disciples did then ••egin to doubt; We trusted, said they, ••hat it had been he which should have re∣deemed Israel, Luk. 24.21 Here also we may meditate on the excellency of heavenly knowledge; that wisdome ••xcelleth folly,* 1.14 even as light excelleth dark∣••esse: Light is comfortable, and sweet it •• to behold the light of the Sun, Eccl. 11.7. Darknesse makes men sad and time∣••ous: so wisdome makes a man's face ••o shine, but ignorance is uncomforta∣••e: light manifesteth things as they ••e, but darknesse hides them: light ••stinguisheth one thing from another, ••rknesse confounds things all alike: so ••nowledge gives us a right discerning

of things, but ignorance overwhelms us with horrour and amazement: light directs a man in his way, but darknesse misguids him: so wisdome shews us the true way, whereas the ignorant wander in by-paths, and fall into the bottomlesse pit. I shall conclude this Section,* 1.15 with that meditation of Au∣stin, Heaven and earth, saith he, and all things therein contained, do make a conti∣nuall cry round about me, that I should love thee; O Lord they shew thy worthynesse, and declare thy bounty; such a world; such Heavens; such an Ocean; such an earth; such earthly creatures; insensible; sensible, reasonable; and all wonderfully framed▪ Lord how mighty, how wonderfull, how wise art thou that madest them, and there∣fore worthy our love; and being thus made thus to blesse, to continue, to encrease, t•• multiply them: yea more, to fill us with them; and therefore thy bounty, thy super abundant bounty must needs make us to lo•• thee.

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

The second subject of meditat•• that I shall lay before you, is the Wo•••• of God:* 1.16 It is said of the godly ••

that he meditateth in the Law of God night and day, Psal. 1.2. How often doth David professe he will meditate in God's statutes, Psal. 119.48.* 1.17 and it was his practice, vers. 23. The Law of God was his meditation all the day long. Meditati∣on fastens the Word upon the heart; the soul for want of meditation retain∣eth but little spirituall food; the Word of God by holy meditating upon it, produceth the same effects upon our souls, as Manna* 1.18 did upon the Israelites; for some Writers say that it restored health; infused strength; and inspired courage into them; that they owed those formidable victories they gained from their enemies, to this meat that came down from Heaven; so pious meditation on the Word changeth the qualities of men, making them of a sound mind, pro∣ducing courage and assurance in the hearts of those, that before were full of weaknesse, fears and doubtings; the Devils fly such men who lodge the Word of God, the sword of the Spirit in their souls, beholding their Judge seated in their hearts as upon his Throne: this heavenly bread it was that animated the Martyrs to the

flames, that gave them courage to daunt their executioners; the same food that nourisheth them, defends them, and that which cures their ma∣ladies, subdues their enemies; its strength no way hinders its sweetnesse, there are charms in it, that make it pleasant to every Palate, that by faith and meditation tasteth thereof.

1. Meditate on the transcendency of the Word: that it is a transcendent rule of holinesse: every Nation hath its Laws, and there is none so barba∣rous, whom nature or custome hath not furnisht with some polity: the Greeks lived according to the Laws of their sages; the Romans followed the twelve Tables; and those that had nei∣ther Kings nor Lawgivers, had the Law of nature for their guid: the Jews were governed by the Law of Moses, chief∣ly by the Law of the two Tables,* 1.19 which if it gave them not strength enough to resist sin, it gave them light enough to know and avoid it, as one well noteth: for saith the Apostle, By the Law cometh the knowledge of sin; now the whole Word of God both Law and Gospel, is a most transcendent and most holy rule; God

is holy in his works, but most holy in his Word, Psal. 138.2. in it shineth the pu∣rity of his nature, not capable of the least imperfection: the Angels (though as fine gold) yet are unclean in his sight, saith Bernard;* 1.20 how much more the sons of men, who are but clods of earth, and worms: this meditation makes the holiest man to tremble at his presence, and cry out with the Prophet that he is undone: they that by derivation from him are most holy, in comparison with him are most unholy, saith Austin; yea the Angels themselves, when they draw near unto him, cover both their feet and faces: if Angels that stand at the Mercy-seat do tremble, oh what shall sinners do that stand at the bar of justice?

2 Meditate on the exactnesse of the Word of God; the Law forbids all sin, commands all obedience; every passage in the life of man is ordered in it; as Theodoret observeth of the Ceremoniall Law, and the furniture of the Taber∣nacle, that every particular thereof was ex∣actly prescribed by God:* 1.21 now if the Cere∣moniall Law were so accurate and pre∣cise, how strict is the Law of Morall

holinesse; the Law of the Lord is perfect: we read that the measures and weights of the Sanctuary, were double as much as the ordinary measures; a man's actions may carry weight and be allowed among men in common conversation,* 1.22 which will be found too light, being weighed in the ballance of the Sanctuary of God, saith Austin: bring we our actions to this standard, and our defects will soon be discovered, and that which will seem warrantable and commendable before men, will appear sinfull and abomina∣ble before the Lord.

3. Meditate on the spirituality of God's Word; it requireth exactnesse of soul and spirit; it aweth the thoughts, and judgeth of externall acti∣ons according to the heart: I the Lord search the heart, to give to every man ac∣cording to his works, Jer. 17.10. The naturall heart (it may be) will be content with Herod to do many good things, so he may have a dispensation in one raigning sin; and it may be to suffer a little; to do penance with a Pa∣pist, and then sin again, this it could brook well enough; but to be restrain∣ed in every thing, this flesh and bloud

cannot endure; but whatsoever liberty the flesh can desire, whether in think∣ing, speaking, or doing, contrary to that duty which belongeth to a man's place; as he is inferiour or superiour to others; or contrary to the good of the persons, or chastity or good name of others, though it be but in secret cor∣ruption, or secret working of heart, still the Word of God doth oppose it in every thing: the Pharisees forbad the outward act of uncleannesse, but the Law of God forbids the impurity of the thoughts; they make the Law like John Baptist, who had a leathern girdle about his loins; but the Gospel repre∣sents Christ to have a golden girdle about his Paps; they represented only the first risings and motions of sin: this makes the Saints mourn for the first con∣ceptions of sin, though they prove abortive, saith Chrysostome,* 1.23 making them to pray with David, to be purged and freed from secret sins, and sinfull cogitations.

4. Meditate upon the operativenesse of the Word; it is not a dead letter, but hath a quick power in it to work upon the heart; the Spirit of God ac∣companies it, making it active, and

mighty in operation: as in the frame of a man's body, under every vein there runs an artery full of spirits; so under every vein of truth in the Word of God, there is an artery of Spirit, quickning, searching, cutting, disco∣vering, condemning: What's the rea∣son most mens spirits rise up against the Word; it is because as the Elephant troubleth the waters before he drink∣eth, that he may not see his ugly vi∣sage; so the Word of God troubleth the mind of a sinner; it terrifies his con∣science, making his sin appear very sinfull to him; it makes a man a bur∣den to himself; these spectacles are too true for the sinners false eyes: Ahab cannot endure to talk with Michajah, nor meet with Elijah; men can endure the generalities of the Word well enough; but when it comes near them, toucheth their Copyhold, corrupt hearts run away from it, because for want of serious meditation, they are unacquainted with the spirituall nature of the Word of God: Oh study I pray thee,* 1.24 saith Gregory, and daily meditate on the words of thy Creatour, and learn the mind of God in his Word, that thou maist

look up to eternall things; for so much shall thy rest be the greater in Heaven, by how much the more it hath been even now from the love of thy Creatour here on earth.

Sect. 3. Of meditating on Man;* 1.25 his Cre∣ation, his body, his soul, his priviledges.

Man cometh in the next place, as a fit subject for our meditation and con∣sideration: man was the last of God's creatures, as the end of his Creation; all made for him, and all represented in him; the rest by his word command∣ing; whereas his body by his hand∣working, and his soul by his breath-quickning, became alive: and here let us meditate first on man's Creation, who is, as Plato saith,* 1.26 the miracle of all miracles, and as it were the soul of this world; and you will see how every cir∣cumstance sheweth the Creatours good∣nesse, and man's many obligations.

Let us begin with the meditation of man's body, which is, as one saith,* 1.27 the pattern of the universall world.

1. Meditate on the provision God made for man before he made him; God sets up an house, and furnisheth it; then puts man into this house ready

furnisht to his hand: other things are but as essayes of God's power, man the perfection: Adam the last of all God's works, and the Lord and soveraign over them, under his soveraign Lord; Heaven would have nothing wanting to man, that he might wholly mind the things of Heaven.

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

3. Meditate on the form of man's body: God hath neither made us to lye along on the earth as beasts,* 1.28 or stick on it as trees, but by upright stature set our head to Heaven, and our feet to the earth, as one observeth.

Os homini sublime dedit, coelum{que} videre * 1.29Jussit, & erectos ad sidera tollere vultus.

God with a lofty look did man endew, And made him Heavens transcendent glory view.

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

4. Meditate on the matter of man's Creation:* 1.30 he was made of the dust of the earth; so as howsoever we appear beautifull and amiable in the eye of man, which is fixt only on the exter∣nall part; yet when the oyl of our lamp is consumed, and we reduced again to our first originall matter, there will be left us no better Epitaph than this, Behold here a spetious shrine co∣vering a stinking corps: man is twice crea∣ted, saith S^t Augustine;

• Seminally or causally,
• Formally or visibly.

The first according to his soul: the second according to his body: man's body of earth doth represent whatso∣ever

is between Heaven and earth; yea the very Heavens themselves are figured; all naturall causes contained; and their severall effects produced therein.

The three Heavens are resembled by the body of man; the lower serving for generation and nutriment, are like the lowest Heaven, within the compasse whereof the elements are found: for as from them all beasts, plants, trees, and other things have being, receive nourishment, growth, motion and sense: so of four humours there en∣gendered, all the members are made, fed, moved and augmented, the same agreeing in nature and number with the elements, and producing effects in all answerable to them: the upper part which is the seat of the heart, may be compared to the middle Heaven, the eighth sphere wherein the Stars are fixt, which holding one even and constant motion, giveth light and life to the world beneath, through its rayes and comfortable influences: so the heart being still in motion, preserveth the whole body in life and health, by send∣ing forth the vitall spirits, dispersing

themselves into all the parts by veins and arteries: Lastly, the head, the highest part of the body, and noblest seat of the soul, where she acteth her highest operations; and as it is the no∣blest part, so it is placed nearest to Hea∣ven, and is as the third and highest Heaven; there sits the mind as in a Tower, beholding, governing, and directing all the actions of the whole body, causing it to move, to rest, to act, and to forbear; even as God from his high seat moveth the Heavens, di∣recteth the Stars, and preserveth all things within the compasse of the world: God hath formed all the parts of the body together; opening the eyes; boring the ears; fashioning the nose; lengthening the arms; extending the shoulders; fastning the legs; and per∣fecting all together.

2. From the meditation of man's body, let us proceed to the meditation of man's Creation in respect of his soul: man was made last of all the creatures, because he was to be the creature of the world,* 1.31 as the Master of the sentences calls him; either propter excellentiam, by reason of the excellency that he hath

above all other creatures, excepting the Angels; or propter convenientiam, by reason of the agreement he hath with them, participating some thing o•• them all, and communicating in some things with them all; and that he is so stiled in Scripture, see Mar. 16.15. And indeed Philosophers say, that man is Microcosmos, a little world, being as it were a compendium of the greater world: men can represent the world in maps, but God hath drawn Heaven and earth together in the map of every man.

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

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

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

4. He hath his intelligere, his reason and understanding, and discerning fa∣culty,

common to him with Angels.

As man's body is a fair picture of the world, so his soul is a lively image of God, the same dwelling in that earthly Tabernacle, as God sitteth in his hea∣venly Throne: man is not the bare ••ootsteps only, but the very image of God; reason is as it were a spark of the Divinity; our faculties a manifest em∣••lem of the Trinity: this image of God in Adam consisted partly and prin∣cipally in exact knowledge: now one speciall part hereof, as an ancient Philoso∣pher hath observed, consisteth in the knowledge of our selves; therefore he wrote over his School door, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, called afterwards a golden sentence, being written in golden letters: and Cicero interpreting that precept of Apol∣••o, saith,* 1.32 I do not think he commandeth ••hat to the end, we should know the stature ••r feature of our outward parts; for bodies ••e are not; neither I speaking this, do ••peak to thy body; when then he saith, know ••hy self, he saith, know thy mind; for the ••ody is but as a vessell or receptacle of the ••ind, that which of thy mind is done, is ••one of thee, for the mind of every man is ••very man: but because these men saw

but through nature's dim spectacles, a•• by Moon-shine; therefore Calvin in the beginning of his Institutions,* 1.33 divideth true wisdome into two parts, viz.

• The true knowledge of God, and
• The knowledge of our selves.

Both which were in Adam after a transcendent manner: God heaped in together in one vessell formed out o•• clay and dust, all the treasures of wis∣dome, righteousnesse and holinesse▪ his head was stored with all sciences▪ and his heart with vertues and graces his understanding was great, being able to impose a name upon every creature agreeable to its nature, Gen. 2.19, 20. his will and affections were every way correspondent, and no way out of joyn•• or frame, but in all points both we composed; his mind was free from cares, fears, grief and sorrow: Th•• made Austin break out into this rapso•• of spirit,* 1.34 Thy hand O Lord could have ma•• me a stone, or a bird, or a serpent, or fo•• bruit beast; but it would not for thy good¦nesse sake: This also made Anselm* 1.35 walk¦ing in his Garden, and beholding a lit¦tle worm creeping upon the ground break forth into this meditation, De••

Lord, thou mightst have made me like this crawling despicable creature; but thou wouldst not, and it was thy mercy that thou wouldst not: Oh! as thou hast ennobled me with the image of thy self, make me conformable to thy self, that of a worm I may become an Angel; of a vassall of sin, a vessell of mercy; of a shell of corruption, a star of glory in thy heavenly mansion.

3. Let us meditate on man's privi∣ledges in his Creation, that were con∣ferd upon him; a priviledge of power: Adam Lord Paramount over every li∣ving creature: Princes on earth ac∣knowledge no superiour in their own dominions; scarce was Adam created, but he found himself in a Paradise; and from the morning of his birth, placed under the most delightfull Climate that nature could afford; he is put under the shelter of the tree of knowledge and immortality; he treads upon beds of roses and lillies; the sight of Lions, Bears, Tigers, and other furious beast•• do not affright him; God hath give•• him power to rule over them, and al creatures give respect unto him, he be∣ing created to be Lord and ruler over all the creatures: and had man conti∣nued

in his integrity, he should have wrought, as appeareth, Gen. 2.15. but never have been weary; it should have been a pleasure, not a pain to him; he might have fasted, but should never have fainted or been feeble; he should have lived still without head-ach, or so much as gray hairs; all the creatures should have continued their subjection to him; the earth should have been fertill and fruitfull in all good things, there should have been no briars, and thorns and thistles, nor any thing hurt∣full and noisom; the woman should never have had sorrow and pain to bring forth, nor yet trouble and care to bring up her children: In a word, they should have been warme without cloathes; naked without shame, for so they were before their fall. This do∣ctrine of man's Creation may help us to divers frutfull meditations.

1. A meditation of our originall; to look to the rock whence we were hew∣en; a man's principles prove not his worst instructions to humility: O man whatever thou now art, thou wa•• once little enough; thy Creation im∣plies a non-entity; thy beginning smal¦ler

than dust; he that seriously medi∣tates on his first nothing, will ever af∣terwards hardly conceit himself to be any great matter.

2. Art thou God's creature; then meditate thus with thy self when thou art in afflictions, that God takes no pleasure in the destruction of his work∣manship: preservation is a greater mercy than a simple being; God will not leave any of his most excellent works done to halfes, but perfect what he hath begun.

3. Let the meditation of thy Creati∣on spur thee on in the service of God: even by nature we tender him our service, from whom we receive our being, saith Aquinas:* 1.36 in the first age of the world there was no thought of any idolatry: blessings are then most taking with us, and work most upon us, while they are freshest in memory; man came then but newly out of his Makers hands, and could not so soon forget him. When we consider likewise that the creatures were made to serve us, let us also consider, that the end why he created man, was for the service of himself: Excellent was his meditati∣on,

who imagined the beasts to inti∣mate thus much to man, Qui fecit me propter te, fecit te propter se; He that made me to serve thee, made thee to serve himself: if therefore the crea∣tures that were made to serve us, do now (as many times they do) annoy us, and rebell against us; this should put us in mind of our rebellion against God by sin; for had not Adam, from whose loins we are all descended, and who was God's Viceroy, and the first created Ruler on earth, been disobedi∣ent to his Maker, and broken the Laws of the soveraign Lawgiver of Heaven unrulinesse had not broken forth; nei∣ther of subjects against their Princes▪ nor of the inferiour creatures against man their superiour. Marvell 〈◊〉〈◊〉 saith Austin,* 1.37 if that creature [man who forsook his superiour, be punished 〈◊〉〈◊〉 his inferiour: There is not a Horse, a Dog or an Oxe, or any other living creature but it must have many stripes, before it wa•• be brought to any good order to serve us, Bishop Pilkington observeth: In word, our disobedience to God, w•• the cause of the disobedi••nce of oth•••• creatures to us; so that when we 〈◊〉〈◊〉

any disorder in nature, in what kind soever, we must neither blame God nor the creatures, but only thank our selves and our sins.

Sect 4. Of the fall of Adam.

The next subject of our meditation is the fall of Adam:* 1.38 Adam and Eve were happy in their Creation; but alas! this happinesse is not long lasting: Man being in honour abideth not, Psal. 49.20. God made man upright, but man sought out many inventions; many compu∣tations, as one renders, Eccl. 7. ult. seeking what in him lay to mar God's workmanship, and deface his image: Eve being overcome by the Serpent, eats of the forbidden fruit; and Adam overcome with the perswasion of his Wife, takes from her hand that fatall Apple that choaketh all his posterity, which being done, he is smitten with sudden fear, seeth his nakednesse and is ashamed, and hides himself; and his eyes are now opened to see evil by ex∣perience; for before his fall, he had no experience of the evil of sin, and of the curse of God: therefore he brake the command of God and did eat of the

tree of knowledge of good and evil; he sinned because he knew not the miscry of sin; but after his fall he seeth the dif∣ference between grace and sin; what he is himself; and what he was before▪ and all the future miseries that are like to befall his posterity; and he that be¦fore treated him as a son, cannot no•• look upon him but as a slave and vag••¦bond: Adam blames his Wife; E•••• the Serpent; and instead of pleading guilty to their inditement, to sweeten the rigour of the Judge, they frame ex∣cuses to inflame his anger, and to ren¦der themselves more uncapable of par∣don: Ah how far more wisely had both of them done,* 1.39 saith Austin, if prostrate o•• the ground with tears in their eyes, o•• sighs from their hearts, and humbe confe••¦sions from their mouthes, they had crie•• out, Lord pity us and all our miserable p••¦sterity:* 1.40 It was for this, saith Gregory, th•• God called them, and his voice as it we•••• sollicited them to humble them by the swee•• accents of his fatherly goodnesse; but alas they are insensible; God passeth a se¦vere doom upon them; the woma•• shall conceive with pain, and in sor¦row bring forth children; the ma••••

to eat his bread in the sweat of his ••rows, and put his hand to the Plough, and be the companion of beasts in tilling of his ground, which though he trod ••nder his feet, he could not subdue without the labour of his hand; and throughout his whole life (which is a ••ife of sorrows) he is to combate with all distempers, never suffering him to be at rest, till he return into the bo∣••ome of the earth from whence he ••ame; and immediately a flaming Cherubim bars up the gate of Paradise, and shuts it for ever against these mise∣••able exiles.

And now he that was the Monarch of the world; the father of all man∣kind; the first; the richest; and ••reatest Lord that ever was on earth, he began the fray, whereof all his mi∣••••rable posterity have felt the blows; his fall being their foil; and his punish∣ment the pattern of their pain and mi∣••ery; and now his heart is the fountain which powrs out its qualities into the substance of his childrens souls;* 1.41 and ••ver since this infection hath passed ••rom father to son, as by hereditary ••ght; and now man is naturally void

of all goodnesse and righteousnesse, and become a vassall of sin, Joh. 8.34. a slave of corruption, 2 Pet. 2.19. a slave of Satan, Eph. 2.1, 2, 3. and liable to eternall death: that we are all by na∣ture stained with sin, appeareth, Job 15.14. where Eliphaz saith,* 1.42 What is man that he should be clean, and he that is born of a woman that he should be righteous▪ and the Kingly Prophet makes this dolefull ditty to a lamentable Elegy and sad plain-song, Behold, I was shapen in iniquity, and in sin did my mother conceive me; and what he saith of himself in par∣ticular, Paul affirmeth of all men in ge∣nerall, Rom. 5.12. saying, that by one man sin entered into the world, and death by sin; whereby he understandeth the bitter root of originall corruption which daily and hourly brings forth the cursed fruits of actuall transgressi∣ons, whereby we become culpable and liable to eternall ruine.

Sin and death are two twins born at a birth; yea howsoever sin be the elder Brother in time, because it's the cause of death, yet in nature they come ver•• near each other; for as soon as eve•• sin was committed, death entered, ac¦cording

to the commination of God to Adam,* 1.43 Gen. 2.17. Had it not been for the sin of man, nothing had ever discomposed his quiet; the seasons had not been irregular; nor the Elements waged warre against him; the earth had been fruitfull without the labour of man; no thorns or briars had ever co∣vered the face thereof; no drowning deluges; nor scorching drought; nor raging pestilence; nor devouring sword; nor wasting famine, should ever have made any devastation upon an innocent state; the two parts that com∣pose man had not been seperated; nor the master-piece of the Creation been ruined, as Austin speaks; and the soul reigning with Angels, had not beheld her body devoured by worms: of all the strings of the worlds great Instrument, Adam's only brake, and caused a jar; and ha∣ving run from God, hath drawn all his posterity after him: the sin of Adam is the fountain of all the evils and miseries that befall his posterity; we sinned in him, because we lived in his person; and the offence of one man is become the obliquity of whole nature, because it was included in him, as the tree in

the kernell:* 1.44 now that man enriched with so many graces and priviledges, should in such a place as Paradise; and in the sight of the tree of life; and having familiar con∣verse with God; and leave to eat of all other trees of the Garden; yet that he must tast of the only forbidden tree, having power from God to have resisted the temptation of the De∣vil, these are great aggravations of Adam's sin, as a judicious Divine hath well observed.

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

* 1.45Order will require that we should now meditate on the nature of sin; the number of our sins; together with their aggravating circumstances: sin came not into the world by Creation, but was the Devil's bird, brought in after∣wards by corruption, Gen. 3.1, 2, 3. Jam. 1.13, 14, 15. where the manner of sins conception and birth is descri∣bed.

Now for the nature of sin consider,

1. That sin is a spot,* 1.46 staining the soul; the mind and conscience is defiled by sin, Tit. 1.15. things that are un∣clean,

clean, are vile and loathsome, so is sin; it is very odious; it makes a man like filthy Swine; like a spotted Leopard; it corrupts him as the flies did Aegypt, Exod. 8.24. so as the Lord saith, they are become filthy or stinking, Isa. 64.6. Thence it was that so many washings and purgations under the Law were ap∣pointed: We are all as an unclean thing, saith the Prophet, and all our best righte∣ousnesse is but filthy rags: thence it is that holy men have been so earnest with God to cleanse them, and wash them from the filthinesse thereof, Psal. 51.2. We have need of washing and cleansing, ••rom the sole of the foot to the crown of the head, there being nothing whole ••herein, nothing but wounds, bruises, ••wellings and putrifying sores:* 1.47 This Metaphor is used in Scripture, saith Musculus, to strike terrour into a man to ••un sin, and fly from it, as an unclean ••ing: They that are all clean, have need 〈◊〉〈◊〉 wash their feet, saith our Saviour; to ••hich devout Bernard alluding, hath his meditation, That though we choose ••••r way, and cull out our paths to walk in, ••oiding the mire and dirt, yet in the best ••••d cleanest wayes our feet will gather some

2. Sin is in Scripture called by the name of folly;* 1.48 sin is the greatest fol∣ly of all other: a good understanding have all they that do Gods Command∣ments, Psal. 111.10. therefore sin being the transgression of the Law of God, the sinner is the greatest fool: to call a wilfull sinner a fool will bear no action of slander in the Court of Heaven:* 1.49 thus Abigail said of her Husband, Nahal is his name, and folly is with him: thus Job calls his Wife, Job 2.10. and God calls all Atheists so, Psal. 14.1. and Christ calls the rich man in the Go∣spel so, Luk▪ 12.20. Who dares call a rich man a fool; yet so doth our Saviour call him that is rich to the world, and is not rich towards God: Every one bereft of reason and judge∣ment is a fool,* 1.50 so be sinners: there be some sins that take away the heart. Hos. 4.11. Ephraim is a silly dove with∣out heart; the sinner like a fool seeks after trifles, and lets go things of the greatest importance; he prefers a Counter before a piece of gold, and will not leave his bable (according to the Proverb) for the Tower of

London; he knowes not where a good bargain is to be had, like children running up the hill to catch the Moon, sweating and toiling them∣selves to catch Butterflies; so the sinner chooseth vain things that can∣not profit him.

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

3. Sin is called a burden:* 1.51 Mine iniquities, saith David, are gone over my head; as a heavy burden, they are too heavy for me, Psal. 38.3. The Pro∣phet Zachary compares it to a talent of lead, the heavyest of all mettals: the women that are led aside by sedu∣cers, are said to be silly women laden with sins, 2 Tim. 3.6. Salt, sand

and a lump of Iron,* 1.52 is easier to bear, than an unwise, foolish, and ungodly man, saith the son of Syrach; and it's proved to be a burden, by the effects of hanging on and pressing down, Heb. 12.1. We see this made good by the example of Jonah, that the sin of one private person is likely to sink a Ship in the Sea; for he being laden with a Commission for Nineveh, and disburdening himself of this Message of God, became such a burden to the Ship, that though the Mariners had cast out all their wares into the Sea, yet the greatest burden was behind, the sin of Ionas: Peter thought it of force to sink more than one Ship, Luk. 5. for when two Ships fraught with Fish were ready to sink, he fell down at the knees of Iesus, and said, Go from me O Lord, for I am a sinfull man, thinking that his sin had so endan∣gered them.

* 1.53Though sin be as heavy as Salt, sand, Lead, Iron, of sufficient weight to sink Ships, yea burden enough to sink the world; what may the reason then be, that many sinners are so merry, and go so lightly away with it?

I answer with S^t Austin,* 1.54 that the custome of sinning hath taken away the sense of s••n, and so becoming ordinary, it's therefore not odious or irkesome, by reason of custome, and the help which Sa∣tan lends the sinner; it seems no burden; he feels not the weight of it; sin setling it self in the heart it doth quiescere in propria sede, rest in its proper place: It is an axiome in Philosophy,* 1.55 that the Elements are not heavy in their own proper place; as the air is not heavy nor any burden to the birds; the wa∣ter to the fishes; the earth to worms or moles, because they are in their proper places; no more is sin heavy to a sinner, setling it self in the heart where the element of sin is, it weighs light; and except the wrath of God fall upon the conscience, (sin lying in its Region) the sinner ne∣ver cries out like Cain, Oh my sin is greater than I can bear: Iudas his heart was laden with hypocrisie, treason, malice, and covetousnesse, enough to sink him down; yet it was no burden to him, till the wrath of God touched his conscience, then it pressed him down to his own place.

4. Sin is a debt,* 1.56 and the sinner is a debtor to God's Law and justice: I have read of Augustus Cesar, that hearing of a sale of goods belonging to a Gentleman of Rome, that was deeply indebted;* 1.57 be demanded if the party used to sleep well, saying, that if he did, he would buy his bed, whatever it cost him, for surely there was some extraordinary vertue in it: and if Cesar thought a man could not sleep being indebted to men such as himself, who at the most were able but to seize on his bo∣dy; then what may sinners think of themselves, that are indebted to God more than they are able to pay, and who is able to lay them fast, and punish them in soul and body, and that for ever; and yet it may be fear∣ed, that many men never break an hours sleep, nor abridge themselves of any pleasure that cometh in their way for the matter: the reason here∣of is, because they never cast about what it may cost them, before they commit it; being like a man riding crosse some great River, or arm of the Sea, with his face towards his Horse tail, so as he never seeth nor

feareth the danger he is to passe,* 1.58 but only looks back to the banks from whence he came, and whither he will not return, and so at length his Horse failing him, being tyred, and able to swim no further, both be drowned. It is good therefore eve∣ry day to look over our Debt-book that we may prevent running our selves into further arrear a••••s for time to come, and to spend all our time on the great businesse of our salvati∣on: he is a thriftlesse Farmer that suffers the debt of one year to run in another;* 1.59 every day hath its own burden, and how shall that crop dis∣charge two years, that payes not one? By these Metaphors we see something of the nature of sin.

2. Let us meditate on the number of our sins: David that had not sin∣ned so frequently as we have done, yet when he takes a survey of the number of his sins, he gives up this account, Mine iniquities are moe in number than the hairs of my head; they were so many that he could not count them: upon which place Saint Austin hath this devout meditation;* 1.60

David saith he, had little sins, little and small as hairs, but yet multiplying and encreasing as the hairs of his head: and thus Chrysostome compareth sins to rags,* 1.61 to shew that as rags the longer they be worn, the more they be encreased; so sin the more it is practised, the further it is enlarged: and Bernard* 1.62 gives this ad∣vice, When thou drawest near to God, consider O Christian, whether thou canst meet him with ten thousand sins repented of, that cometh against thee with twenty thousand sins that thou never thoughtest of?* 1.63 Who can understand his errours, saith the Psalmist? Who knows the nature of all his actions, whether they be erronious or no; warranta∣ble or no? indeed for the substantiall duties of a Christian, he deserves not the name of a Christian that knows them not; but for many particular Cases of conscience, many Questions incident to the life of a Christian, who can resolve them? Some acti∣ons indeed are notoriously evil, sins of the first magnitude, such as are taxed and made manifest by the very Moon-light of nature; some are o•• weaker evidence, as sins of infirmi∣ty;

some not discerned, and scarce known as sins, as sins of ignorance and incogitancy; you may see them represented in three Parables, Luk. 15. of the lost Son, the lost sheep the lost piece of silver; now draw, out thy meditations, and examine thy self, see whether thou art not like the lost Son; hast not thou often run away from thy Fathers house by wilfull rebellion? and if not so, yet mayest thou be as the lost sheep, gone astray from thy God by a sin of infirmity? and if not that, yet who hath not been as the lost piece of silver? have not many of thy actions slipt out of thy hand by incogitancy and igno∣rance?

3. Meditate on the aggravations of your sins; a sin that at first sight seems little, yet by aggravation becometh exceeding sinfull; though the sub∣stance of mens actions be good, and their intentions good, yet they may have some malignant circumstances that may blemish them. Job respe∣cting the substance of his actions, and the good intentions of his heart, cryes out, O that I were weighed in a ballance;

but if he take in the erring circum∣stances, then if he will be weighed, he must follow Bernards advice, The beam and standard must be the Cross of Christ, and the worth of his merits must help down the weight or else it will be too light. Gather together all the aggra∣vating circumstrnces of thy sins, me∣ditate thus with thy self, Such a sin I committed at such a time, in such a place, when I should have been better imployed, I a man of such a Calling, a Magistrate, a Gentleman, a Minister, a professour of Religion, a Father of children, a Governour of a Family, a Master of servants; and so my example hath been an oc∣casion of stumbling to many; I did it at such a time, after confession of sin, and sorrow for sin, after I had re∣newed my Covenant against sin, after some grace and strength received to resist sin; these and such like aggra∣vations will make a small sin to be∣come exceeding sinfull: Now the serious meditation of our sins is very profitable.

1. It brings us to a true sight of our sins, and makes us to hate sin so

much the more, and to groan under the burden of sin bringing us to Christ, with a desire to be eased of its burden.

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

3. It is a great advantage to hu∣mility, that man cannot be proud that daily meditateth upon the na∣ture and number of his sins.

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

5. It is the best salve against all our sores, knowing we have no rea∣son to complain of our sufferings, when we meditate on the number and greatness of our sins; and that we suffer justly, because we suffer for our sins, and so ought to kiss the rod, and quietly to bear the indigna∣tion

of the Lord, because we have sinned against him.

Sect 6. Of the Sufferings and Death of Christ.

The next subject of meditation I shall treat of is,* 1.64 the Sufferings and Death of Christ, who was wounded for our transgressions, whose soul was made an offering for our sins. The sufferings of Jesus began with his life, he had enemies, as soon as he had subjects; when the w••se men were doing him homage at his Cradle, Herod at the same time was conspiring his death, he commits his safety to his flight, and seeks a Sanctuary in Egypt, pas∣sing his minority in a Country where his people had long before for four hundred and thirty years been in bondage; his whole life varied little from his beginning, he was not in security but while he was unknown, he never was at rest, but while he got his living by daily labour: No sooner did this glorious Sun appear to the world, but he was persecuted; the Pharisees hate him for his Do∣ctrine, and envy him for his Miracles, they plot his death, when he had

raised Lazarus from death to life, and never cease till they bring him to his Cross, and his Grave.

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

The ends of his sufferings (where∣in also I may include the form there∣of, sc. his meritorious satisfaction for the sin of man) may be discussed; for had not the first Adam sinned, the second Adam had not suffered; and whatsoever he did by his active obe∣dience, or suffered by his passive obe∣dience, was to make up that rent and breach which was made by Adams transgression, as Au••in tells us,* 1.65 We all in the first Adam, behaving our selves ill, in a state of immortality for∣feited it, and became liable to eternal death, therefore Christ the second Adam behaving himself well in a state of mor∣tality, recovered again for us, and restored again to us th•• right of eternal life.

Joh. 1.29. John Baptist calls him the Lamb of God that takes away the sin•• of the world; and Paul tells us, how he was delivered to death for our sins, Rom. 4.25. He was apprehended, arraign∣ed, condemned and crucified, that we might be acquitted, pardoned and discharged; the Death of Jesus Christ is the last testimony of his love, his wounds are so many bleed∣ing mouthes breathing forth his love unto us.

And this is very admirable, his power was encreased by his death, he was never more absolute than upon the Cross, spoyling Principalities and Powers; this Sun never darted forth more rayes than when he was in an eclipse; nor did the Lord Jesus ever more triumph over his enemies, than when they upbraided him with his infirmities, and made a mock of his sufferings, then was it, that he concei∣ved the Church in his wounds, giving his children life by his death, and founding his Church with his blood: His Church cost him much more pain and trouble than Eve did the first Adam; his Spouse never broke

his sleep,* 1.66 rising from his side without any pang or violence, he awoke from his sleep into a Marriage with her that was a piece of himself; but Jesus Christ laid down his life to give it to his Church, his body was pained, and his heart pierced to form his Bride, this Spouse was to be sought for in the bowels of her Father, yet even then did our Lord Jesus in his lowest abasement act like a Sove∣raign; he pardoned Delinquents, when himself was numbred among transgressours; he gives eternal life, when they bereft him of a temporal life; he disposeth of an heavenly Kingdome, when they disputed his Kingdome on earth; he made his power appear in his weakness, his glory in his shame, his innocency in his execution, his grandeur in his re∣proaches; and now was the Son of man glorified upon the Cross, ma∣king his innocency manifest at his death, that to the confusion of the Jews, the Judge that condemned him should plead his excuse, that the Theeves that dyed with him should publish his Soveraignty, that the

Souldiers that nailed him to his Crosse should become his ado∣rers; yea that the Sunne (the great eye of the world) should hide his head, and whole nature be in mourn∣ing for him, lamenting his death who was the Prince and Lord of life; and however Christ was accounted of, yet the Robes of Kings are not to be compared with the rags of Christ, nor the Thrones of Princes with the cross and thorns of our Saviour;* 1.67 upon which consideration, one breaks forth into this meditation, O Lord if thy shame be glorious, what is thy glory? how shall we be advanced by the strength of thy power, that are so dignified by the weakness of thy sufferings?

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

1. Their sufferings were chastise∣ments

and loving corrections to bring them to the sight of their sins, to be sorry for them, and forsake them; or,

2. For trials of their faith, pati∣ence and constancy to suffer for his sake, they were no way meritorious and satisfactory either for themselves or others, as Leo sometime Bishop of Rome affirmed, contrary to the Do∣ctrine of the present Papacy, The just by their sufferings received Crowns themselves, but procured none for others,* 1.68 and that from their constancy in suffer∣ing, others might receive examples of patience, but no rewards for other mens righteousness: But Christ being a publick person, and our Surety, and having no sin of his own to suffer for, his sufferings were in regard of him∣self works of supererrogation and therefore not needing them himself, he might bestow them upon us, as the Apostle tells us, he did, Gal. 3.13.

3. Hence we may meditate on that infinite hatred that God hath a∣gainst sin, seeing he will lay the pu∣nishment of it upon his onely Son, rather than suffer it to escape, and

go unpunished,* 1.69 Lev. 44.29. The Pa∣pists use the meditation of Christ's passion to move them to hate the Jews, let us use it rather as a motive to make us loath and leave our sins; for had it not been for them, one hair of his head had not fallen to the ground; nay all the Jews in the world, and all the Devils in hell could have done nothing against him; every sin of ours was as •• thorn to his head, a nail to his hands and feet, a spear to pierce his tender side: Let us therefore look upon him whom we have pierced, and mourn heartily for our sins the cau∣ses of his sufferings: But alas! Christ's death is often the occasion of the fall of many, who perswade themselves that he that bought them, is too much concerned in their salvation to destroy them; upon this vain hope they give up themselves to all wick∣edness, and turn this precious anti∣dote into poyson.

4. Let the meditation of Christ's sufferings make us patient in all our sufferings; if the meditation of the sufferings of the Fathers, Confessors,

and Martyrs of the Church will cause us to endure afflictions patient∣ly, shall not much more the medita∣tion on the sufferings of Jesus Christ, who is as well tam speculum patiendi,* 1.70 quam proemium patientis, a perfect glass to shew us how to suffer, as a sure reward for those which do suf∣fer; for, what will not the servant suffer willingly for his Master, when his Master hath patiently endured,* 1.71 things not onely wonderfull and grievous, but (considering Christs per∣son) things unworthy to be suffered Gessit mira & pertulet dura, nec tantùm dura sed etiam indigna, saith Austin, hath Christ willingly endured all this for us, and shall not we patiently endure a little for him? therefore if the water of afflictions seem bitter to thee, cast in that sweet Tree the Cross of Christ, and it wil soon be very plea∣sant; he that came into the world without sin, went not out of the world without suffering, and yet he patiently endured the same, shewing that we that came into the world full of sin, and have ever since lived in sin, should deservedly look for

correction, and when it cometh, en∣dure it patiently. Martial's Flye plaid so long under a tree, till it was wrapt in amber,* 1.72 congealed in the drops that came from the boughes; the best of us are but as worms, let us not despise to to be as this Flye, still hovering a∣bout the Tree of the cross, and the ointment of his blood, till we be en∣tombed and enclosed in the precious amber of his bleeding wounds, and the sacred gum that grows in the Tree of Life; For if we suffer with him, we shall also reign with him; and if we be conformed to the image of his death, we shall be transformed to the image of his glory.

Sect. 7. Of the Resurrection of Christ.

Now it is requisite that we should meditate on the Resurrection of Jesus Christ from the dead:* 1.73 The Disciples of Christ before his Resurrection had not learnt their own Creed, which they were taught, not so much by our Saviour, as by his Sepulchre, whose opening mouth when it sent forth Christ the word of God, pronounced

his Resurrection which is the Epi∣taph of God: Joseph's devotion be∣stows a Tomb upon our Saviour, but our Saviour at his Resurrection bestows it upon death, which ever since hath been buried his Tomb: If the eye of our faith will adventure to see the active horrour of the grave, behold Jonas herein a type of Christ, and his quick Tomb made a Tomb of salvation to him; three or four days he lay in his new night of amazement, as if he had found an Egypt in the Whale, at last the grave by unacquainted instruction cast up the living; the Whale was no longer a Sepulchre, but a Fish, and Jonas no longer a Corse, but a Prophet; he had surely dyed, had he not been buried, and here was a resurrection, though not a reviving, a resurrection from disobedience and the Whale: Thus this rare Anchorer, and his Tomb were both alive; but the Tomb of our Saviour was as desperate as his death, what could be expcted from a grave, and a carkass, yet behold this carkass reviveth into a man, nay into a God, he arose when night ariseth

into morning, and at that season when Winter is quickned into a Spring; it was on the first day of the Jews week, a week well begun, and it was the first day of the Christian creation. The Angel made a little Earthquake in the grave when he re∣moved the mighty stone with which the vain Jew tried to oppress our Sa∣viour after his death, as if he would have sealed him up to an impossibi∣lity of a resurrection; but since the Angel hath opened the Tomb for us, shall we go and see the place whence Christ is risen, yet shall not we make such haste, but that the speedy devotion of the two Maries will be there before us, whose feet were as swift as their love, and their love as swift as time, nay more than time which hindred them by the de∣lay and command of their Sabbath, a Sabbath indeed only to their bo∣dies, which while our Saviour lay in his grave, were but the Sepulchres of their souls, which found no Sab∣bath till they found the Lord, they came with prepared spices and oynt∣ments for him whose Divinity p••••¦vented

balm, who esteemed their piety of more value than their oynt∣ments; but alas! they are no sooner at the Sepulchre, but they finde it as empty of our Saviour as full of won∣der, and instead of the body of the Lord they behold the Angel of the Lord sitting upon the stone which be had conquered to obedience, his rayment white as snow, his coun∣tenance like lightning; but that which was more wonderfull I the fearfull women were encouraged by the Angel, and their innocence, while the guilty Souldiers beholding the same sight with them, were full of faintness, being at once almost dis∣armed of their weapons and souls, they became as dead men, and were rather the prisoners than the keepers of the grave; but in the mean time the Angel comforteth and instruct∣••th the women, who are now his Dis∣••iples, and receiving a Commission ••o preach the Resurrection of our ••aviour, they hasten out of the ••omb with the confused expedition •• fear and joy was not this a strange ••grimage to run from the Sepulchre

of the Lord, whenas multitudes of Popish Votaries travell to his pre∣tended Sepulchre? but yet it was more strange, they seek the Disci∣ples and find Christ; here was a comfortable mistake, and indeed he comforted them with his presence and speech, when immediately they fall upon their knees, at his knee whose resurrection these female Evangelists are again sent to teach, and the first Scholars they must teach must be Christ's own Disciples, who shew their obedience as ready as their love, and speedily find Pe∣ter and Iohn for their hearers; here was zeal and tendernesse; the fierce∣est and mildest of the Apostles, and these no sooner hear their words, but they ran as fast to the Tomb, as the other ran from it: Iohn came first unto it, but Peter went first into it; love was swiftest, but zeal was boldest; where they were no soon∣er entered, but they find Christ's vi∣ctory, and his spoils of death.

And here let us meditate on the accidents that hapned at his resur∣rection, before his ascension into

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

The main Question is about the manner of Christ's coming in, for St: Iohn* 1.74 tells us, he came in the doors being shut: Divers are the opinions of the learned about this point.

1. Some think it probable enough that some body within might unbolt or unbar the door, though the rest of the company took no notice thereof, nor the Evangelists mention it, so Marlorat:* 1.75 So he came in when the doors were shut, that is, very late, when it was time the doors should be shut, say others.

2. The Papists say, he came through the doors, as they also say, he came out of his mother's womb, clauso utero; that his body is really present at ••he Sacrament in an invisible manner; but they only say it, but prove it not:* 1.76 A learned man saith, Some in∣credulous Iew perhaps will not be perswa∣ded, that St. Peter's sword went be∣tween Malchus his ear and head, it wa•• so soon healed again: so some perhaps will not believe that the doors were at all opened, they were so soon shut again; but it's clear, though the•• were shut presently before and afte•• his passage, yet they were open 〈◊〉〈◊〉 the instant of his passage, else sha•• we grant a penetration, or th•• there were two solid bodies at 〈◊〉〈◊〉 same time in one place, which 〈◊〉〈◊〉 not be; for so Austin saith even 〈◊〉〈◊〉

glorified bodies, Tolle spacia corpori∣bus, & corpora nòn erunt.

3. The soundest opinion is to ac∣knowledge, that he came in,* 1.77 in a most miraculous manner, clausis januis, but not per clausas januas, so that there was not penetratio sed cessio cor∣porum solidorum: he came not through the wood, iron and steel of the door, but the door opened to him of its own accord, or by his divine pow∣er, as Act. 5.19. Act. 12.10. the ••reature gave place to the Crea∣tour.

And that they might not doubt of his resurrection, he proveth it by an ••vident demonstration, bidding ••hem behold his hands and his feet, and ••ells them it was he, Luk. 24.29, 30. 〈◊〉〈◊〉 if he had said, a spirit hath not parts ••ad members and dimensions as I have; ••erefore you may assure yourselves, ••••at it's my very body which you •• that was buried, that is now risen •• in: We may observe further, ••t Christ bids them make use not ••y of their eyes to see, but also of ••r hands to feel him; and unlesse 〈◊〉〈◊〉 had done so, it had not given

satisfaction to incredulous Thomas, whose faith lay in his fingers, and will believe no more than he seeth and feeleth, to whose infirmity our Saviour condescendeth.

* 1.78Here then a Question may arise, whe∣ther the scars remained in Christ's body after his resurrection or not?

* 1.79I answer, It seemed they did, how else could Thomas see and feel them, as he is bid for his full satisfaction to do, Joh. 20.27. If it be demanded whe∣ther they be blemishes or not; I answer, they were no signs of defect,* 1.80 but ensigns of victory; but that it's not likely they now remain in Heaven, or shall be seen at the last day, M^r Perkins sheweth, saying, that we may as well think that the veins of his body shall be empty, and without bloud, because they were so upon the Cross, as that the scars in his body shall then appear, because he had them, when he appeared to Thomas.

* 1.81But how cometh it about that he ••¦loweth that to Thomas and the 〈◊〉〈◊〉 which he will not afford to Mary M••¦dalen, sc. to touch him, notwithstand∣ing he loved her very well. Joh. 20.27 He said unto her, Touch me not; ••e bi••

Thomas not only touch him, but also to put his finger into his side, which is more than to touch him.

1. Some say,* 1.82 she believed the resurrecti∣on by seeing him, therefore needed not this further confirmation by feeling; but Thomas would not believe, unlesse he both saw and felt, Joh. 20.25. the rest are so affrighted, that they know not what to make of it.

2. Others say,* 1.83 he would not then be toucht of her, to intimate to her, that she came with too much a car∣nall mind to touch him, a mind too low in regard of this glorious occasi∣on, Christ being now risen and glo∣rified, for his resurrection was the first degree of his glorification: it did not satisfie her to answer, Rabboni, but she runs to him, and claspeth him, and clingeth about him, as the affection of love did dictate to her: but saith Christ, Touch me not in ••uch a manner;* 1.84 this is not a fit man∣••r for thee to touch me in, now I ••m risen again: She thought to con∣••erse with him in that familiar man∣ner, as she did, while he was on earth, when she powred ointment

upon his head; though he were the same person, yet his condition was changed; he was before in the state of abasement, now in a state of glo∣rification; and that she must not touch him carnally,* 1.85 nor any longer expect his bodily presence upon earth, but follow him in her heart and af∣fections to Heaven, but touch him by the hand of faith, when he was ascended to his Father, as Austin saith, Mitte fidem in coelum, & teti∣gisti, Send up thy faith to Heaven, and then thou touchest Christ.

* 1.863. Others say, it was not an ab∣solute peremptory prohibition of touching him at all, but only of im∣moderate embraceing, for both she and other holy women afterwards took him, and held him by the feet, Mat. 28.9. Oh how glorious are the feet of the Lord of the Gospel?

4. Cardinall Bellarmine* 1.87 hath a conceit, that perhaps may be sound enough, that it was not a perpetuall prohibition, but only to be in forc•• for the present time, which he con∣jectureth from the reason, for I am not yet ascended, or ascending; I

am not yet leaving you, but have yet many dayes wherein I am to be conversant with you, during which you shall have time and leisure enough to touch me, and therefore forbear now at this time, and do that first which is most needfull, Go to my brethren, and tell them that I am risen, and that I ascend to my Father and your Father, to my God and your God.

1. The meditation on the Resur∣rection of Christ, may teach us that Christ arose as a publick person, and therefore all the faithfull shall rise again; the Resurrection of Christ is a certain pledge of their resurrection; as in the first fruits all the rest were sanctified, so by Christ all the harvest of the faithfull is consecrated to a joyfull resurrection, 1 Cor. 15.20. Hence Christ is said to be the first be∣gotten from the dead, because he is the cause of the resurrection of all the faithfull, Joh. 11.25. Col: 1.18.

That God by the Resurrection of Jesus Christ, doth testifie to all the children of God, that the guilt of their sins is taken away; for if there had been any sin that Christ had not

satisfied for, he should have lyen in the grave to this day, 1 Cor. 15.17.

3. That the vertue and power of our Regeneration in this life, cometh from the power and vertue of Christ's Resurrection, Eph. 4.8, 10. This con∣futeth the Socinians, that hold Christs Resurrection onely exemplary, and the Pelagians that say we have power to raise our selves, therefore every one of us should labour to know the vertue of his Resurrecti∣on, by an experimental and practi∣cal knowledge, according to that of the Apostle, Phil. 3.8, 10. and be∣cause we cannot have this know∣ledge of our selves, let us pray to the Lord to give it us, Eph. 1.19.

1. Let us labour to know the power of God in raising up Christ from the dead, our faith and hope is grounded upon the power of God, 1 Pet. 1.21. that raised him from the dead, that therefore he will bestow all good things upon us: And here we must consider the will of God, for his power is effectual when it is according to his will, Joh. 6.39, 40.

God hath promised to be our God, and to bestow all good upon us; thus considering of the power of God, as it is an effectual and working power joyned with his will, it is a means whereby our faith and hope cometh to be in God.

2. Let us meditate on the good∣ness of God in raising Christ from the dead; we call him our Father, and Almighty Father, for otherwise if we consider the power of God without his goodness, it will make us to flye from him, rather than to trust in him; this goodness of God is manifest in that God raised him up, and gave him glory, and all for us, and our glory.

Sect. 8. Of meditation on Death.

The next subject of our meditati∣ons is is Death:* 1.88 Life and Death are common accidents to all living crea∣tures saith Aristotle, God made not death, but death crept and entred into world through the envy of Satan, and man's disobedience: If God had made death, he would not with tears have bewayled dead Lazarus, whom

therefore he restored to life, that the Devil might see, it is but lost labour, with rage to pursue the children of God to take them out of the world, forasmuch as those whom men may deem utterly lost and destroyed do live unto God.

The meditation of Death belong∣eth to all sorts of persons, seeing it is appointed to all men once to dye, and that by reason of sin, Rom. 6.23.

Obj. The Pelagians say, That Adam should, and must have dyed, though he had not sinned, even by the necessity of nature, and by the condition of his creation, being made of corruptible, or mutable matter, and with a mortal body.

Resp. I answer, That as some things are mutable, which nevertheless shall never be changed, as the good An∣gels might have fallen (as the evil did) before they were confirmed, so there may be something mortal, which yee for all that need not dye; for as the* 1.89 Learned have observed, A thing may be called mortal two wayes, either that which must dye by the necessity of nature, or that which may dye by the de∣sert of sin.

For the first, Adam's body was not so mortal, that it must have dyed by condition of his creation, for he was created to live, and not to dye, being made in the Image of God, whereof immortality is a part; and therefore it was directly concluded by one of the Councils, that whoso∣ever should say, that Adam the first man was made mortal, so that he should have dyed corporally, whe∣ther he had sinned, or not sinned, that is, that he should have gone out of the body, not by the desert of sin, but by the necessity of nature, let him be accursed; and God doth not make it the cause that Adam should dye, because his body was made of the dust of the earth, as the Pelagians falsely collect from, Gen. 3.19. but be∣causs he had disobeyed the voice of God, hearkning to the voice of his seducing wife,* 1.90 Satan's Instrument to tempt him, and so took and eat the forbidden fruit, as appeareth vers. 17. therefore he should dye; and that which cometh afterward, doth not declare the cause why he should dye, but onely let him understand,* 1.91

that there was no impediment but that he might dye; and that his body which was before onely mortale, of that nature that it might dye, he now by sin had made morti obnoxium, sub∣ject and liable to death; thus Paul tells us plainly, that sin brought in death as the wages thereof.

* 1.92It may be demanded, seeing Jesus Christ hath abolished death, and that by him we are reconciled to God to obtain eternal life, how is it then that we are subject to death?

* 1.93St. Austin answereth, that hereto∣fore death came and was by sin brought into the world; but now death takes away our temporal life, to the end we should cease from sin, and that the meditation of our death doth keep us in our duty, and so by Gods mercy the punishment of sin is become a shield against our sins. Chrysostome censureth those wretches, who fear death, and fear not sin wherein they are insnared, nor the unquenchable fire which ga∣peth for them; to fear death is an evill more dreadfull than death it self:* 1.94 A wise mans life is the meditation

of death, saith Stella: Good reason it is that we should betimes meditate on death, and think upon the free∣dome, liberty, life and immortality which ensue; he giveth death a joy∣full welcome, who is before hand prepared for it: Shall any man think that death doth not approach because he thinketh not of it, or shall he think it draws nearer because he meditateth upon it;* 1.95 Whether thou thinkest upon it or no, saith one, it hangeth alwayes over thy head, life was lent unto thee, not gi∣ven thee as a freehold. Verily, the me∣ditation of death is not irksome, nor ought we to defer it from one year to another, but on the contrary, to think that nothing doth so much safeguard us in the midst of adver∣sities and dangers as the meditation of death; it is that which makes us sober in prosperity, and ready pre∣pared for all events; death would be vanquished as soon as it should come, if it were well thought on before it cometh; and indeed he is unworthy of comfort in his death, who in his whole life is forgetfull of death.

Guericus hearing those words out

of Gen. 5. read in the Church, And all the dayes that Adam lived were nine hundred and thirty years,* 1.96 and he dyed; and all the dayes of Seth were nine hun∣dred and twelve years and he dyed; and all the dayes of Methuselah were nine hundred sixty and nine years, and he dyed, &c. Hearing, I say, these words read, the very thoughts of death wrought so strongly upon him, that he gave up himself wholly to a de∣vout life, that he might dye the death of the righteous, and attain to eter∣nal life: I have read a story of one that gave a costly Ring to a young gallant with a death's head in it, upon this condition, that for some weeks he should spend one hour every day in looking and meditating upon it; he took the Ring in wantonness, but per∣formed the condition with dili∣gence; but it pleased God, after a fre∣quent view and meditation thereof, it wrought a notable change upon him, so that he became an excellent Christian; well were it, if men of all ranks would frequently meditate on death; and then by the grace of God they would finde a great change

upon their lives;* 1.97 there is nothing doth so effectually call a man back from sin as the frequent meditation of death. Lewes the eleventh King of France did on his death-bed restore two Counties to the heirs of John King of Arragon, to which before in his life time he would never con∣descend.* 1.98 Death is the clock by which we set our life in an order, and the memory thereof doth restrain our immoderate love to worldly things; did we frequently meditate on death, we should finde a bitterness in those things which now seem sweet unto us; the meditation hereof clean∣seth the heart, as a strainer cleanseth all the liquor that is poured into it: A man is never more heavenly minded, then when he meditateth on his own frailty,* 1.99 and thinketh that he must shortly dye. Let us herein take heed of the arrogance of the Stoicks, and the vain confidence of the Epicures, who never think on death, but think they are in league with it, perswading them∣selves, it shall be easie for them to put by the blows of death; and let

us have no part in their effeminency,* 1.100 who are affrighted at the very name of death, not thinking that in death it self there is so much evil, as in the solicitudes and fears with which ma∣ny times in a day they kill them∣selves, without any ease to their un∣beleeving hearts. Such meditations of death are foolish and unprofitable, seeing as the Prophet tells us, There is no man living that shall not see death, and be able to save his life out of the hand of the grave, Psal. 89.90.

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

* 1.101In this Section, the subject of our meditation shall be the small num∣ber of them that shall be saved: Christ's flock in Scripture is called a little flock, Luke 12.32. the number of the Elect is but small, and by con∣sequent, there are but few that shall be saved: Thus much one of the Fathers collecteth out of the de∣structions mentioned in the Old Te∣Testament,* 1.102 whereby they say signi∣fied the manner of the last judge∣ment, which they make types there∣of;

thus at the general Deluge com∣monly called Noah's Flood, a very few escaped, and a small number were preserved, but eight persons, Gen. 6.18. At the destruction of So∣dome there escaped fewer, but three onely, viz. Lot, and his two Daugh∣ters, Gen. 19. and at the destruction of Jericho not many preserved, but onely Rahab and her houshold, as was promised, Josh. 2. and performed Josh. 6.* 1.103 An Apocriphal Writer tells us, That the most High made this world for many, but the world to come but for a few: he illustrateth the point by a plain familiar similitude, saying, As the earth yeeldeth much matter for pots, but little for gold, so there be many crea∣ted, but few that shall be saved; yea Christ himself affirmeth, That the gate is wide, and the way broad that leadeth unto life, and there be but few that finde it, Matth. 7.13, 14. and St. Paul out of the Prophet Isaiah tells us, That though the number of the chil∣dren of Israel be as the sand on the Sea, yet a remnant onely shall be sa∣ved.

A Learned man divideth the world* 1.104

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

* 1.1051. Among those that professe themselves to be Christians, how many secret Atheists be there, who perhaps are afraid or ashamed to say it with their tongues, yet never blush to say it in their hearts, yea to pro∣claim it by their lives, that they be∣lieve there is no God; for, if they confesse his Essence, at least they de∣ny his providence, thinking that he never provideth Heaven for the god∣ly, nor Hell for the ungodly; all which persons be of the fraternity of fools.

2. How many Hypocrites be

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

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

But it may be said,* 1.106 that our Saviour saith, Mat. 8.11. Many shall come from the East, and the West, and from the North, and from the South, and shall sit down with Abraham, Isaac and

Jacob in the kingdome of Heaven; and we read likewise, Rev. 7.4. that there were twelve thousand sealed out of each tribe of Israel, except the tribe of Dan, all which put together make an hundred forty four thousand, besides those num∣berlesse numbers that come out of other Nations in long white robes, in token of their inn••cence, and palms in their hands, the ensigns of victory over world∣ly vanities; and Christ is said to be the first-born among many brethren, Rom. 8.29. how then doth it hold, that Christ's flock is but a little flock, and there are but few that shall be saved?

* 1.1071. You are to know, that all things in the Scriptures are not spo∣ken, or to be taken simply, but sometime by way of comparison: as for example, when Iacob is brought before King Pharaoh, and questioned by him about his age, he told him, that his dayes had been but few and evil, which must be un∣derstood in comparison of his an∣cestors, for otherwise an hundred and thirty years had been a fair age, Gen. 47.9. so Christ's flock is but little in comparison of the Devil's

drove, and there are but few that shall be saved, in comparison of the multitude that shall be damned. Thus Austin expounds the words of our Saviour on Mat. 13.* 1.108 Many shall be saved, yet but few; many sim∣ply, few comparatively; few in compa∣rison of those that perish; there are many in the society of Angels: the distincti∣on may be made plain by this simili∣tude; If a man should suddenly see a thousand or two thousand armed men in the field, he would surely think them a great Army, but if (but turning his head) he should see ten thousand or twenty thousand in another company, he would alter his opinion, and think the first com∣pany but small, even an handfull only in comparison of the latter: the Prophet complaineth of the num∣ber of God's elect, to be like the sum∣mer fruit, and as the grape gleanings of the vintage, Mic. 7.1.

2. They are many in relation to Christ their Head; for he is a King, and a King is not attended with a few; he is a Saviour, and his bloud was shed for many, Mat. 26.28. By

his obedience he hath justified many, Rom. 5.19. God the Father is also Master of a great Family, as the De∣vil who is the God of this world hath many vassals, so God hath many Sons and Daughters that must be brought to glory, Heb. 2.••0 they are a numberless number that are to fol∣low the Lamb wheresoever he goes, Rev. 14.1. In this respect the Elect are many; yet (as I said before) com∣pared with the multitude that shall perish, they are but a very small number.

1. Here we may meditate on the folly of the Papists, in making uni∣versality a note of their Church, the consent of the multitude, a note of true Religion; whereas Christ him∣self tells us, His flock is but a little flock: all Abab's false Prohets are a∣gainst Michajah, all Zedekiah's Courtiers against Jeremy, all Darius his Nobles against Daniel, all the Scribes and Pharisees against Christ and his Apostles; all the Arrians against Athanasius: In a word, if number and multitude might carry it, neither the Papists, nor the Pro∣testants

would have 〈◊〉〈◊〉 Church, but the Turks would take it from us both.

2. The meditation on the small number of them that shall be saved, will make us take heed of following the multitude, and doing as the most do, lest we go to the Devil for com∣pany; as it is reported of a King of Friezeland, that being like King A∣grippa, almost perswaded to be a Christian,* 1.109 and demanding of the Bishop that was to have baptized him, what he thought was become of all his Ancestors, that dyed un∣baptized, and unconverted to the faith; who answering modestly, That it was not meet for them to dive into the secret counsel of God▪ who might save some of them ex∣traordinarily, but for any thing that was revealed in the word, he could not see but they must be damned; but that He was infinitely bound to God in reserving him till that time, ma∣king known to him the means of salvation, which was hid from them; whereupon my Author saith, he pluckt back his foot in a rage, saying▪

That he would also follow them, and go to Hell likewise for company: The meditation on the small number that shall be saved, should make us strive to be of that small rem∣nant.

* 1.110Nazianzen speaking of his own time, saith, Where are they now that upbraid us with our poverty, and boast so much of their own wealth, who define a Church by multitude, and contemn a small sheepfold? that is not alwayes the safest way to go where many go: Esteem not of their number saith Austin,* 1.111 I grant they are many, who is able to number them? few they are that go the strait way; bring me hither the scales, begin to weigh, see what a deal of chaffe is hoised up in one scale against a few balney corns in the other: And Chry∣sostome saith, What profit or advantage is it, to be rather a great deal of chaffe, than a few precious stones? Thus the Fathers: and yet saith Bellarmine* 1.112 One note of the Church is multitude of beleevers.

Sect. 10. Of meditation on Hell.

Let us now draw forth our medi∣tations on Hell,* 1.113 and first let us con∣sider the names of the place prepared for the damned: It is called Tophet, Isa. 30.33. whence Jerome saith, the Latine word Gehenna cometh, some∣time it is called Utter darkness, Matth. 22.13. sometime it is called Infernus, a place beneath, a place most op∣posite and furthest remote from Heaven,* 1.114 to signifie the most despe∣rate and dejected estate of the damn∣ed, who shall be even trod upon and trampled under the feet of the godly, Malac. 4.3. Thus they that now would put their hands under their feet, because there is yet hope they may do them good, shall then be so far from pittying, as they shall praise God for plaguing and punish∣ing them; its called also a burning lake, the second Death or Hell.

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

1. They shall be tormented with the worm of conscience, the never dying worm: this worm that

shall gnaw the wicked in hell, is no∣thing else but the guilt of an evil conscience, thoroughly awakened in hell; called a Worm, because as worms proceed from putrefaction, and do torment by biting and gnaw∣ing; so this worm proceedeth from the putrefaction of sin, afflicteth by gnawing and tormenting the sinner for ever: Though the consciences of wicked men are sometime asleep in this life; and though they commit many notorious sins, and they have a dull and sleepy conscience, and ha∣ving no sense of what they do; and though sometime they put out the eye of conscience, and cannot dis∣cern between moral good and evil; and though they have a secure con∣science which thinks not of any penal evil, and so they seldome think of Hell torments; and though some∣time they put a muzzle upon con∣science, and labour to stop its mouth; and though sometime their consci∣ences are cauterized, and become al∣together senseless, yet when they come to dye, but especially when they go into Hell, their consciences

shall be perfectly awakened and that for ever; then wicked men will even gnash their teeth, because conscience did no sooner use its teeth, they will then gnaw their tongues for sorrow, because conscience had no tongue to speak, nor they no ears to hear what it spake till it was too late: Consci∣ence hath a reflecting power, and when sinners come into hell, all the evils that ever they have done shall come fresh to their remembrance; as the glorious Saints do remember all the good that ever they have done here, for their comfort; so the wick∣ed in hell shall remember all the evil that ever they have done for the ag∣gravation of their misery; they shall then call to minde all the evil they have done, and all the good they have left undone, the means of grace that hath been offered them, and they have slighted, the thoughts whereof shall sting them for ever.

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

1. The universality of it, every part must go into it, and be torment∣ed in that infernal fire; we see many

here pained many wayes; one cries out of his head; another of his teeth; another hath a pain in his bladder; another in his stomack; another in his belly; and these pains pinch so for a time, as many had rather die than long endure them: now if the stone or gout taking and holding us but in some one member, be thus terrible to us, what would it be to feel them altogether? surely not so much as a flea-bite compared with the torments the wicked endure in Hell; for they feel intolerable pain in all their senses, both outward and inward, in all the powers and facul∣ties of their souls, in all the parts and members of their bodies: wanton eyes shall then be affrighted with fearfull shapes of ugly Devils;* 1.115 deli∣cate ears with the hideous noise of damned ghosts; the curious tast af∣flicted with hunger that never shall be staunched, and thirst that never shall be quenched; the nice smell with the noisome savour of fire and brimstone; and all the senses shall feel the fury of an angry God.

2. The extremity of it, it shall be

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

3. It's everlasting fire: if a man were laid upon our fire, it would in ••hort time consume his body to ashes, ••nd put an end to his misery; but men's bodies shall then be immortall, ••o that they shall ever be burning, ••ut never consumed; yea when they have been there as many thousand years, as they have been dayes or hours upon the earth, they be never the nearer the end of their pain; and ••o strait is the allowance of that place, as nothing shall there be obtained, as might give them the least hope of ease or refreshment: the rich glutton whose ••ody hath been finely clad, delicately ••ed, and softly lodged, is now in a scorching surnace of fire; that ••ongue of his that was wont to be de∣••ied no sawce, to make his meat re∣lish,

and go down merrily,* 1.116 cannot now come by one drop of water to cool it self; what lesse thing could he have desired, yet this little he is denied? There saith Austin, doth pain remain, that it might alwayes torment and there doth nature endure, that i•• might ever feel the pain; and becaus•• neither of these be wanting, therefor•• the punishment can never have a ceasing so shall the damned die, that they may alwayes live, and so live, thae they may be alwayes dying: then those whose iniquities could not b•• consumed with the vehement flame•• of God's burning love, shall be fo•• ever frying in the everlasting burn¦ings: and the hearts of those tha•• would not be mollified with the re¦freshing dews of God's blessings o•• earth, shall be hardened to endur•• the vengeance of eternall fire.

Damascen tells us of a certain King who was desirous to breed up his So•• in continuall pleasures; for whic•• purpose he caused him to be educate•• in a Pallace, which seemed to b•• consecrated to all kinds of pastime•• all which nature and art could do 〈◊〉〈◊〉

delight the senses, was here inclosed,* 1.117 nothing was permitted to be present∣ed before his eyes, that might any way displease him; in the end this happy creature was troubled at his golden cage, and delightfull prison, and desired to leave it, and take a view of the world: Oh then what a horrible bondage will it be to be in a fiery lake, in an ugly, stinking and loathsome pit of darknesse, where he shall have Devils tormenting him for ever.

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

The serious meditation of Hell is of singular use to us: Chrysostome saith, that nothing is more profitable

for people, than that Ministers preach often, and people meditate much on Hell fire, and that the surest way to be freed from Hell, is to meditate much upon the torments of Hell: and saith he to his people offended thereat; If you be troubled at the hearing of the torments of Hell fire, how would you be able to feel the torments of it: and he addeth; Whether I preach of it, or you think of it or not, the fire burneth, and to think of∣ten of it is a soveraign remedy for the soul: and let me adde; You that will not now meditate on Hell fire, a time shall come that you shall have nothing else to do but to think of it; you that will not now think of Hell to prevent it; a time shall come that you shall have such thoughts as these; Once I had a day of grace; God gave me space for repentance, but now there is none; once this misery might have been prevented, but now neither ease nor end of this misery is to be expect∣ed; then wilt thou cry out against thy sin that brought thee to this place of tor∣ment; then wilt thou see the wickednesse of depraved nature; the deceitfulnesse of thy lusts; and that all the worlds entice∣ments have been meer inchantments. To

think seriously and frequently of Hell here,* 1.118 preserveth a man from falling into Hell; have a care to repent while yet there is time for pardon; what else shall the fire devour but thy sins; the more thou heapest up sins, the more matter thou layest up for the fire.

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

The last subject of our meditati∣ons here, shall be the glory of Hea∣ven:* 1.119 wonderfull and unspeakable is that glory, such as all the Kings and Emperous in the world cannot give; they can leave their Kingdomes but to one of their sons, the rest must be put off with Dukedomes, and other dignities; as the children of Abraham by Keturah and his Concubines, must take their portions and be gone; Isaac only must be his heir, Gen. 25. but all God's children shall be heirs, and crowned Kings, Rev. 20.6. and inherit such a Kingdome as the world never saw nor dreamed of: it is sometimes called the King∣dome of Heaven, Mat. 8.11. some∣times

a bosome, a place of rest and sweet refreshment, Luk. 16. some∣times Paradise, in allusion to the earthly Paradise, a place of all de∣lights and pleasure, where our first Parents lived before their fall, Luk. 23.43.

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

1. Let us conceive of it by this world which we see, and wherein we live; which is enlightned from the Sun, Moon and Stars; covered with the fair Canopy of the Hea∣vens; invironed with the Sea; in∣terlaced with many winding Rivers; replenisht with variety and plenty of Cattell, Fowls and Fish, for the use and service of man; and why was this world built, but to be a resting place for man, to stay in for a short time: if then God hath given us such a cottage to be Termers in, what shall we think of our eternall Mansi∣ons, where we must abide for ever? yea if God hath afforded such enter∣tainment to his enemies here, what

may we think he layes up for them that love him?

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

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

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

2. For the servitours: Ahasuerus Feast was to be served in by men, who might mistake and misplace something, or commit some over∣sights; but this is to be served by the Angels, who know how to do all things in the best fashion: yea to let the guests see how wonderfull wel∣come they shall be, the Son of man himself, though he be maker and Master of the Feast, yet will gir••

himself, and serve, Luk. 12.37.

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

4. For the provision, it far ex∣ceedeth: for that was but what some few parts of the world, where∣of he had the command, might af∣ford; but this shall be to open the treasures, and shew forth the good∣nesse and greatnesse of the Almigh∣ty, who is King of Kings, and Lord of Lords; yea whose riches and re∣venues more exceed those of Ahasu∣erus, than his did the poorest man's living.* 1.120 Many are the things that the Ancients have written in com∣mendation of this heavenly inheri∣tance: the Scripture compares it to a City most absolute, wherein is wanting neither beauty of building, nor order of government, nor plen∣tifull provision of all things. In a word, we must admire it in silence, for it cannot be expressed by humane or Angelicall eloquence: the joyes

of it are so great, that they cannot enter into the possessours; therefore they must enter into them. Mat. 25.21. Christ will say to all his friends, enter into your Master's joy, enter friends, and take your com∣fort; enter servants, and take your wages; enter children, and take your patrimony; enter brethren, and take your portion; enter all ye that seek the Kingdome of Heaven, and take your Crown: The poor, saith one,* 1.121 is not shut out for want of money; the rich is not turned back for the abundance of his comforts; the weak is not thrust out for want of strength; nor the mighty refused for the danger of their Forces, but every one that hath right to it, takes possession of it.

And though there be degrees of glory in Heaven, Mat. 18.28. Dan. 12.3. yet is it true what Austin tells us, that they that have least shall have no want, to make them grudge or murmure against them that have more than them∣selves; and they that have much shall have nothing too much, to move them to scorn or contemn those that have lesse than themselves: for even as divers ves∣sels

of divers sizes being cast into the Sea, though all be full of water, yet all cannot hold and contain the like quantity and measure of water; so it may seem that those persons that hold most grace on earth, shall have likewise most glory in Heaven: but there shall be no complaining occa∣sioned through want, nor any con∣tempt by reason of abundance; for that inheritance being infinite like God himself the giver, is tanta omni∣bus, quanta singulis, not lessened or diminished by the number of heirs; therefore we may conclude with Da∣vid, In thy presence is fulnesse of joy, and at thy right hand are pleasures for evermore, Psal. 16.11.

Here our knowledge is mixt with darknesse; we see God but in Aenig∣maes; the very species that discover him, conceal him; these glasses are too scant fully to represent his great∣nesse to us, and our spirits are too weak to bear the splendour of his glo∣rious Majesty; but in Heaven the mind shall lose her darknesse, and be fortified with a capacity to behold the King in his glory: O blessed sight to see

God in his glory; to see God in us, and us in him, saith Bernard.* 1.122

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

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

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

The third is our impotency, which cannot here abide a full manifestation of the glorious presence of God: but in Heaven all these hindrances shall be taken away from the blessed; God's Majesty is no longer terrible; his greatnesse which here is astonish∣ing to us, shall then give being to our felicity; and the love of God having cast out all fear from our hearts, we shall then treat with our Soveraign as our beloved friend; we shall not

then lament the absence of the chief∣est good, but be possessed by him whom we possesse; we shall be as full of God as our hearts can hold or desire.

And as the knowledge, so also the love of the Saints to God in Heaven shall be compleat: here our love to him is very slender; it is faint, be∣cause we possesse not the highest good which we most ardently affect, and being seperated from him, we are as well his Martyrs, as his lo∣vers; Tùnc implebuntur vota: but then saith Bernard, shall our longing be satisfied, and our desires accomplished: here our love is divided, because self-love is not yet extinguished; and the more we indulge our selves, the more we rob God of his due: we love not God so purely, as not to seek our selves when we pretend to seek his glory: we are here more earnest with him for riches and ho∣nours, than for graces; but in Hea∣ven our love shall be free from such imperfections: our love shall not then be blind, because we shall see him whom we love; and the splen∣dour

of God's glory that enlightens us, is a ray that shall dispell all the darknesse of our understandings: our love to God in Heaven shall not lan∣guish, nor spend it self in its own longings, because then we shall pos∣sesse what we love, and being infi∣nitely united to the fountain of hap∣pinesse, we shall never be seperated from him: our love then shall not be divided; for the souls of the bles∣sed shall then be purified, when they shall quit their bodily prisons: the glory of the great King shall be the end of all their desires; yea in Hea∣ven it self, the Saints shall not seek so much their own happinesse, as God's glory: S^t Austin saith, that the know∣ledge and love of God,* 1.123 shall be the two grand imployments of the Saints in Hea∣ven: the blessed in Heaven shall so re∣joyce in God, as they shall love him, and so love him, as they shall know him: the good works which the godly did on earth, shall be banisht from Heaven: there shall be no need of mercy, in e¦state where misery cannot approach: there shall be no need of visiting the sick; for sicknesse and death cannot

annoy those that dwell in the Land of immortality: there shall be no bury∣ing of the dead in the Land of the li∣ving: no need shall be of Hospitals, because no pilgrims shall be there: there shall be no need of cloathing any of Christ's members, who shall be all cloathed with long white robes, dipt in the bloud of the Lamb: there shall be no trouble about reconciling enemies, because peace shall eternal∣ly raign in Emanuel's Land.

The miseries of this life, saith one,* 1.124 compell men to build houses; to protect them from the injury of wind and wea∣ther; to make cloathes to keep them from shame and cold; to till the earth for their ••••triment; but there shall be an end put t•• all these imployments, where God shall be all in all to all his people: they shall then fear nothing, where the possessi∣on of all good necessarily produceth the exclusion of all evil: we shall not then dread hunger and thirst, be∣cause we shall lodge in the house of a great Lord, where is plenty of all ••hings, where we may bathe our ••elves in the rivers of his innocent de∣••••ghts: neither heat nor cold shall

annoy us, because the Sun of righte∣ousnesse that warms us with the beams of his ardent love, shall also refresh us with his shadow: weari∣nesse shall not make us faint, because God shall be our everlasting strength: there shall be no labour that shall need repose; nor shall the night ever draw a curtain over the day: there shall be no traffick or commerce, be∣cause in God all things shall be pos∣sessed: there shall be none in servi∣tude, because all the Subjects of this Kingdome are crowned Kings: If you ask me, saith Austin, what shall we do then in a place, whence pain and trouble are banished? I shall answer with the Prophet, Vacate & videte, quo∣niam ego Deus sum, Be still and se•• that I am God: this meditation shall wholly take them up, and that fo•• ever. This is that glory, saith tha•• devout Father, which the Angels ad∣mire, which obscures the Sun; ye•• which (could it appear to the souls of th•• damned) would like the sweet tree in th•• bitter waters, make even Hell it se•••• seem a Paradise of pleasures.

Now let us draw out our medit••¦tions

on the Heavens: they are the most glorious part of the Creation, and their very pavement is more beautifull, than all the earths glory: neither Art nor nature can produce, nor man can think of such things as they contain: if the under part of that pavement be more glorious than this lower house of the world, how glorious shall that house above be? if the visible Heavens do so affect us, what will the Heaven of Heavens do; and above all God himself, the glory of the Heavens? When God would stir up Abraham to obedience, he bids him lift up his eyes,* 1.125 and look from the place where he was, East∣ward, Westward, Northward, and Southward, and see the Land which God would give him, and his seed: so say I to you that hear me this day, lift up your eyes, and behold the Heavens that God hath provided for your souls, for which God requireth you to leave your pleasures, profits, credit, goods, good name, or what∣soever else is dear unto you.

Again, Would'st thou be freed from the arrows of bitter tongues,

meditate on Heaven, and look u•• thither: if thou canst but once get thither, thou art safe, and shalt be secretly kept in a pavilion, from the strife of tongues.

Would'st thou fain be rich? art thou discontented with thy poor and mean estate? meditate on Heaven, there is riches enough for thee: be thou never so poor in the world, if rich in faith,* 1.126 thou art an heir to a Kingdome: your substance on earth is little and perishing, but in Heaven ye have a better and more enduring substance: you that are godly poor, that have scarce an house to put your heads in, that cry out for want of room on earth, meditate on Hea∣ven, there is Rehoboth, room enough for you all: Thus Christ comfort∣eth his Disciples,* 1.127 In my Fathers house are many mansions: it was the place whence he came, and whither he was going before them, to take pos∣session of it, and to prepare places for them there; therefore they might be contented to want his bodily pre∣sence on earth, and be a little strait∣ned here below, they should have

room enough in Heaven. Yea me∣ditate on Heaven, and look up thi∣ther with an eye of faith, and thou maist with Stephen, see Christ sitting there at the right hand of God; Christ thy Head, thy Husband, thy Advocate, thy friend, thy Saviour, there making intercession for thee to his Father, presenting his own me∣rits continually before him. Let these meditations chear thee up, and comfort thee against all distracting thoughts, and dark apprehensions, and refresh thee in the midst of all crosses and wants. It was a com∣fortable speech which the Emperour used to Galba in his minority, when he took him by the Chin, and said, Thou Galba shalt one day s••t upon a Throne:* 1.128 and let this meditation chear the Saints of God, how little soever they are in the worlds eye, that one day they shall sit upon Thrones: though now they lye among the Pots, and like Job upon the dung∣hill, yet one day they shall be ga∣thered with Princes, with the King of Kings, and Lord of Lords: there∣fore we should not think our selves

Citizens of the world, as the Hea∣then Philosophers did, but Burgesses of Heaven, as all the faithfull have done, as Paul professeth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, our City-like conversation is in Hea∣v••n, Phil. 3.20. and then let us cry out, Quous{que} Domine, How long Lord, make hast, make no long tar∣rying? Lord thou hast been the strength and food of all that travell by the way,* 1.129 so be now the Crown and glory of all that are come to the end of their way.

Notes

• * 1.1

  first subject ••editation, works of 〈◊〉〈◊〉.
• * 1.2

  ••al. 102.25.
• * 1.3

  S^r Francis B••¦con's advanc••¦ment of lear••¦ing. l. 1. p. 27
• * 1.4

  Dearing Heb. Lect. 5. c. 1. vers. 10.
• * 1.5

  ••. Isidor. ••usiot. l. 2. ••st. 135.
• * 1.6

  Job 36.24
• * 1.7

  ••upellex or∣••ata hominem ••guit, & mun∣••us Deum. ••inut. Faelix. ••ctav.
• * 1.8

  ••ria sunt ge¦••era meditati∣••num; unum •• creaturis; ••num in Scri∣••turis; unum ••n moribus: ••rimum surgit ex admiratio∣ne; secundum ex lectione; ••ertium ex cir∣cumspectione. Hug. medit.
• * 1.9

  Seculum spe∣culum.
• * 1.10

  Senault. Treat. 5. disc. 8.
• * 1.11

  Prov. 23.5.
• * 1.12

  Rudis indi∣gesta{que} moles. Ovid.
• * 1.13

  God made Heaven for himself princi∣pally, the earth for us: let us consider our condition by Creation, af∣fection, disposi∣tion; then shall we say with A∣braham, we are but earth, dust and ashes, Gen. 18.27.
• * 1.14

  Eccl. 2.13.
• * 1.15

  Clamant du∣pliciter, 1. O∣stendunt dig∣nitatem. 2. O∣stendunt bo∣nitatem. Quo∣cun{que} te vertis, veritas vestigi∣is quibusdam quae operibus suis impressit, loquitur tibi, & te in exteri ora relaben∣tem, ipsis ex∣teriorum for∣mis intùs re∣vocat. Aug. de libero arbi∣trio.
• * 1.16

  The second sub∣ject of medita∣tion, the Word of God.
• * 1.17

  Psal. 119 97
• * 1.18

  Manna nò•• solum sanita∣tem, sed & ani¦mum Judaeis conferebat. Josephus.
• * 1.19

  Senault. Treat. 7. disc. 5.
• * 1.20

  Bernard.
• * 1.21

  Theodoret.
• * 1.22

  Aug.
• * 1.23

  Chrysost.
• * 1.24

  ••regor. Moral.
• * 1.25

  The third sub∣ject of medita∣tion is man; his Creation, his body, his soul, his priviledges.
• * 1.26

  Plato.
• * 1.27

  More's de∣monstrat.
• * 1.28

  ••truth. Obser∣••at. 36. Cent. 2.
• * 1.29

  Ovid.
• * 1.30

  Ad coelestia magis rapia∣tur, ad terre∣stria minùs ca∣piatur. Colu∣mella l. 5. c. 9. Ecce pul∣chrum lapi∣dem, putre ca∣daver tegen∣tem. Gasp. in Heraclito. Homo bis cre∣atus, 1. Semi∣naliter, seu causaliter. 2. Formaliter, seu visibiliter. Aug. de Genes.
• * 1.31

  Lumb. sent. l. 1. distinct. 3.
• * 1.32

  Nòn credo id praecipit, ut membra no∣stra aut statu∣ram figuramve noscamus; ne{que} nos corpora sumus; ne{que} ego tibi dicens hoc, corpori dico; cum igi∣tur corpus quasi vas est, ut aliquid ani∣mi receptacu∣lum, ab animo quicquid agi∣tur, id agitur à te. Cicer. Tusc. quaest. 1.
• * 1.33

  Calvin Insti∣tut.
• * 1.34

  Aug. Solilo qu. c. 9.
• * 1.35

  Anselm. medi∣tat.
• * 1.36

  Aquinas.
• * 1.37

  Mirari noli, si ea quae dese∣ruit superio∣rem, paenas patitur per inferiorem. Aug. de verbis Apostol. Serm. 12. B^p Pilking∣ton in Haggai. Vide Theodor. Graecor. affect. curat. Serm 4.
• * 1.38

  The fall of A∣dam the fourth subject of medi∣tation. Com∣purationes multas. Arias Montan. in La∣tina versione.
• * 1.39

  Aug l. 11. ad lit. c. 3.
• * 1.40

  Causin. Histor. sacr.
• * 1.41

  Rom. ••▪ ••0▪ 〈…〉〈…〉 8.
• * 1.42

  This is that which our fa∣bulous Poets have shadowed unto us, in the tale of Pando∣ra's Box, which she opening through her cu∣riosity, filled the whole world full of all man∣ner of diseases.
• * 1.43

  Si nòn peccas∣set Adam, nòn erat ex∣poliandus cor∣pore, sed su∣pervestiendus immortaliter. August.
• * 1.44

  Ball's Treatise of meditation.
• * 1.45

  〈◊〉〈◊〉 fifth subject meditation is 〈◊〉〈◊〉 nature of 〈◊〉〈◊〉 &c.
• * 1.46

  〈◊〉〈◊〉 ••s a spot.
• * 1.47

  Ad incu••ien∣dam horro∣rem a pecca∣to, tanquam à re immundâ. Musculus.
• * 1.48

  Sin is folly.
• * 1.49

  1 Sam. 25.25.
• * 1.50

  He doth not ••ean that sin had abolished the substance of their hearts, secundum esse naturale, but perverted and spoiled the qua∣lities thereof, secundum esse morale.
• * 1.51

  Sin is a bur∣den.
• * 1.52

  Ecclus. 22.
• * 1.53

  Quest.
• * 1.54

  Resp.
• * 1.55

  Elementa in loco proprio nòn ponde∣rant.
• * 1.56

  Sin is a debt.
• * 1.57

  Sueton.
• * 1.58

  Vega in Psal. 32.
• * 1.59

  Struth. observ. Cent. 2.
• * 1.60

  August.
• * 1.61

  Chrysost.
• * 1.62

  Bernard.
• * 1.63

  Psal. 19.12.
• * 1.64

  The sixth sub- of meditation, the sufferings and death of Christ.
• * 1.65

  Nos in Adamo immortalitate malè usi ut moreremur; Christus mor∣talitate benè usus est ut vi∣veremus, Aug.
• * 1.66

  Sicut dormi∣entis Adae co∣sta detrahitur, ut conjux ef∣ficiatur, ita & Christo mori∣enti de latere sanguis effun∣ditur, ut eccle∣sia construatur communican∣tes namque corpori & san∣guinis effici∣mur ecclesia Christi conjux August.
• * 1.67

  Joh. Wall Serm. in Heb. 9.12.
• * 1.68

  Acceperunt justi, nòn de∣dere coronas, & de fortitu∣dine fidelium nata sunt ex∣empla patien∣tiae, nòn data dona justitiae. Leo.
• * 1.69

  Christs wounds are blew with grief, and shi∣ning with love, therefore by the opening of his wounds we ought to en∣ter into the se∣crets of his heart, Gerrard Meditat. 7.
• * 1.70

  Bernard in Cantic.
• * 1.71

  Nil adeò gra∣ve est, quod nòn aequani∣mitèr tolere∣tur, si Christi passio ad me∣moriam redu∣catur, Gregor.
• * 1.72

  Sic modo quae fuerat vita contempta manente, Fu∣neribus facta est nunc pri∣tiosa suis. Martial.
• * 1.73

  The seventh subject of me∣ditation is the Resurrection of Christ.
• * 1.74

  Joh. 20.19.
• * 1.75

  Marlorat. ad loc. Aretius. Boetius.
• * 1.76

  D^r Fulk.
• * 1.77

  Creatura ces∣sit Creatori, Beza. Calvin. Cyril. Polan. Synt. p. 419. Calv. Instit. l. 4. c. 17. Sect. 19.
• * 1.78

  Quest.
• * 1.79

  Resp.
• * 1.80

  Vulnerum sig∣na, virtutum insignia. Aquin. Euseb. Emiss. Perkins in Symbol.
• * 1.81

  Object.
• * 1.82

  Resp.
• * 1.83

  Marlorat. ad loc.
• * 1.84

  D^r Sibs Serm. on Ioh. 20.16. Vide B^p An∣drews Serm. in loc.
• * 1.85

  Aretius ad loc.
• * 1.86

  Calv. ad loc.
• * 1.87

  Bellarm.
• * 1.88

  The eighth sub∣ject of medita∣tion is death.
• * 1.89

  Mortale du∣plicitèr voca∣tur; viz. vel quod naturae necessitate mori oportet, vel quod pec∣cati merito mori potest. Quod quicun∣que dixerit, Adam primum hominem, mortalem fa∣ctum, ita ut si∣••è peccaret, sive nòn pec∣caret, more∣retur in cor∣pore, hoc est, de corpore exiret, non peccati merito ed neessitate naturae, Ana∣thema sit, Concil. Melevit. cap. 1.
• * 1.90

  Vid. Polan. Syntagm.
• * 1.91

  Lumb. Sent. lib. 2. Distinct. 9.
• * 1.92

  Object.
• * 1.93

  Resp.
• * 1.94

  Stella de con∣tempt mundi.
• * 1.95

  Gerrard Medi∣tat. 43.
• * 1.96

  Drexel. consi∣derat. de aeter∣nit.
• * 1.97

  Nil sic revocat a peccato, quam frequens mortis medi∣tatio, August. Nebrissens. Dec. 2. lib. 3. cap. 1.
• * 1.98

  Cùm igitùr mortem nòn meditamur, molestior vitae finis expe∣ctandus nobis est. Diogenes in Epist. ad Mo∣nemum.
• * 1.99

  Sicut cibis omnibus panis utilior est & magis necessa∣rius, ita prae∣stat omnibus operibus mor∣tis cogitatio. Climacus Grad. 6. de discret.
• * 1.100

  Mons. Goulart. Viel.
• * 1.101

  The ninth sub∣ject of medita∣tion, The small number of them that shall be saved.
• * 1.102

  August. de verb. Domini in Mat. 13.
• * 1.103

  2 Esdras 8.1.
• * 1.104

  Priorw.
• * 1.105

  Vide Aquin. Ainsw. & Mol∣ler. in Psal. 14.1.
• * 1.106

  Object.
• * 1.107

  Resp.
• * 1.108

  Multi salva∣buntur, & pau∣ci, multi sim∣plicitèr, pauci comparativè, pauci compa∣ratione peritu∣rorum, multi in societate Angelorum. Aug. Serm. 32. de verb. Do∣mini.
• * 1.109

  Gualter. in Luk. 13.
• * 1.110

  Greg. Nazianz. ad Arian. & de seipso. Orat. 24.
• * 1.111

  Aug. in Psal. 39.
• * 1.112

  Bellarm. de Eccles. milit. l. 4. c. 7.
• * 1.113

  Hell the tenth subject of medi∣tation.
• * 1.114

  Nunquàm erit homini pejus in morte, quam ubi erit mors sine morte.
• * 1.115

  A certain Ruf∣fian oft assault∣ed a chast La∣dy to satisfie his lust, with many protesta∣tions that she was the only creature whom he loved so well, as for her sake he would undertake any task, though never so tedi∣ous: and being earnest with her to try him, she bade him, but one hour hold one of his hands in the flame of the candle, that was burning before her: hear∣ing his doom, he discontent∣edly replied, that the request was unreasona∣ble; is it so said she an unreaso∣nable suit that you for my sake should endure but an hours pain, and haz∣zard but one limb, and is it not more unrea∣sonable, that I for your sake should hazzard the finall losse of my soul and body to be tor∣mented in Hell fire for ever.
• * 1.116

  Dives in infer∣no cogente in∣opia, us{que} ad minima peten∣da perductus est, qui sua te∣nacitate ad minima negan∣da pauperibus restrictus est. Gloss. in Iob 27. Ibi dolor per∣manet, ut affli∣gat, & natura perdurat, ut sentiat, quia utrum{que} non deficit, nec poena de fici∣et. Aug. Et sic morien∣tur damnati, ut sempèr vi∣vant, & sic vi∣vent, ut sempèr moriantur. Bern. meditat. c. 19.
• * 1.117

  Suetonius re∣ports of Tib. Cesar, that be∣ing sought to by an offender to hasten his pu∣nishment, he an¦swered him, Nondum te∣cum in gratiam redii: so if one of the damned, after many thousand years burning in Hell should entreat for a speedy death, God would answer him in the same manner.
• * 1.118

  Kempis de imi∣tat. Christi.
• * 1.119

  The last subject of Meditation, the glory of Heaven.
• * 1.120

  Aug. Soliloq. c. 35, 36. Aug. Mannal. c. 7, 8. Bern. Medit. c. 4.
• * 1.121

  Jo. Wall. Serm. in Mat. 25.21.
• * 1.122

  O beata visio, videre Deum in seipso, vide∣re Deum in nobis, & nos in ipso. Bern.
• * 1.123

  Tantum gau∣debunt beati, quantùm ama∣bunt, tantùm amabunt, quantum cog∣noscent De∣um. Aug.
• * 1.124

  Senault. Treat. 8. Disc. 8.
• * 1.125

  Gen. 13.14, 15
• * 1.126

  Heb. 10.34.
• * 1.127

  Joh. 14.2.
• * 1.128

  Tu Galba quando{que} im∣perium degu∣stabis.
• * 1.129

  Cibus viato∣rum, salus bea∣torum. Fulgent