Kcceiued Digitized by the Internet Archive ' in 2011 with funding from Princeton Theological Seminary Library http://www.archive.org/details/contemplationsupOOhall rrho:rAuA..ijr>n Contemplations UPON THE REMARKABLE PASSAGES IN THE 1 * JL JL 1 / OF THE HOLY JESUS. By JOSEPH, Lord Bifhop of EXCESTER. LONDON, Printed for Jacob Tonfon, at the Judge's Head inCbancery Lane, near Fleet-ftreet. i£8o. CO Contemplations Upon the NEW TESTAMENT. L The Angel and Zacharie. Hen things are at worft, then God be- gins a Change. The ftate of the Jewijh Church was extremely corrup- ted immediately before the news of the Gofpell j yet, as bad as it was, not onely the Priefthood, but the Courfes of attendence con- tinued, even from David's time till Chrifi's. It is a de- fperately-depraved condition of a Church, where no good Orders are left. Jttdtfa palled many Troubles, ma- ny Alterations, yet this orderly Combination endured about eleven hundred years. A fettled Good will not eafily be defeated, but in the change of perlbns will re- main unchanged j and if it be forced to give way, leaves memorable footfteps behind it. If David forefaw the perpetuation of this holy Ordinance, how much did he re Joyce in the knowledge of it > Who would not be glad to doe good, on condition that it may fo long out- live him } B The Contemplations. The fuccefTive Turns of the Legall miniftration held on in a Line never interrupted. Even in a forlorn and referable Church there may be a perionall Succeffion. How little were the Jews better for this, when they had loft the Urim and Thummim, Sincerity of Do&rine and Manners } This fta) ed with them even whilft they and their Sons crucified Chrijl. What is more ordinary, then wicked Sons of holy Parents? It is the Succeffion of Truth and Holinefs that makes or inftitutes a Church, what- ever becomes of the Perfbns. Never times were (b bar- ren, as not to yield fome good : The greateft Dearth affords fLmefew good Ears to the Gleaners. Chrifi would not have come into the World, but he would have fome faithfull to entertain him : He, that had the difpofing of all Times and Men, would caft fome Holy ones into his own Times : There had been no equality, that all fhould either over-run, or follow him, and none attend him. Zachary and Elizabeth are juft, both of Aaron s Bloud, and John Baptift of theirs. Whence (hould an holy Seed ipring, if not of the Loins of Levi . in what part of the Temple more fitly then at the Altar of Incenie ? and whereabouts ra- ther then on the right fide of the Altar ? Thole glorious fpirits as they are always with us, Co moft in our Devo- tions $ and as in all places, fb moft of all in God's Houfe. They rejoyceto be with us, whilft we are with God , as contrarily, they turn their faces from us, when we goe about our Sins. He that had wont to live and ferve in the prefence of the Mafter, was now aftonifhed at the prefence of the Servant. So much difference there is betwixt our Faith, and ourSenfes, that the apprehenfion of the prefence of the God of Spirits by faith goes down fweetly with us, whereas the ienfible apprehenfion of an Angel difmays us. Holy Zdchary, that had wont to live by Faith, thought he fhould die when his Senfe began to be fet on work. It was the weaknefs of him, that ferved at the Altar without horrour, to be daunted with the face of his Fellow-fervanr. In vain do we look for fuch Mini- sters of God as are without infirmities, when juft Z^- chary The Angel and Zazhaxy. 7 chary was troubled in his Devotions with that where- with he fhouldhave been comforted. It was partly the fuddennefs, and partly the glory of the Apparition that affrighted him. The good Angel was both apprehen- sive and companionate of Zachar/s weaknels, and pre- sently incourages him with a chearfull excitation 5 Fear not, Zacharias. The blelTed Spirits, though they do not often vocally exprels it, do pity our humane frailties, and fecretly fuggeft comfort unto us, when we perceive it not. Good and evil Angels, as they are contrary in eftate, Co alfo in difpofition : The good defire to take away Fear, the evil to bring it. It is a fruit of that dead- ly enmity which is betwixt Satan and us, that he would, if he might, kill us with terrour : whereas the good Spirits, affecting our relief and happinefs, take no plea- fare in terrifying us, but labour altogether for our tran- quillity and chearfulnefs. There was not more Fear in the face,then Comfort in the fpeech 5 Thy prayer is heard. No Angel could have told him better news. Our defires are uttered in our Prayers : What can we wifh but to have what we would ? Many good fuits had Zachary made, and amongft the reft for a Son. Doubtlefs it was now fome fpace of years fince he made that requeft 5 for he was now ftric- ken in age, and had ceaied to hope : yet had God laid it up all the while, and when he thinks not of it, brings it forth to efFed. Thus doth the mercy of our God deal with his patient and faithfull Suppliants : In the fer- vour of their expectation he many times holds them off} and when they leaftthink of it, and have forgotten their own fuits, he gracioufly condefcends. Delay of effect may not di (courage our Faith: It may be God hath long granted, ere we fhall know of his grant. Many a Fa- ther repents him of his fruitfulnefs, and hath fuch Sons as he wifhes unborn: but to have fograeious and happy a Son as the Angel foretold, could net be left comfort then hoaout 8 Contemplations. honour to the age of Zuhary. The proof of Children makes them either the BleiTings or CrolTes of their Pa- rents. To hear what his Son (hould be before he was 5 to hear that he fhould have fiich a Son, a Son whole birth fhould concern the joy of many, a Son that (hould be great in the fight of the Lord, a Son that fhould be (acred to God, filled with God, beneficiall to man, an Harbinger to him that was God and Man$ was news e- nough to prevent the Angel, and to take away that Tongue with Amazement, which was after loft with Incredulity. The fpeech was (b good,that it found not a Hidden be- lief: This good news furprized Zachary. If the intelli- gence had taken leifure, that his thoughts might have had time to debate the matter, he had eafily apprehen- ded the infinite power of him that had promiled 5 the Pattern of Abraham and Sara } and would fbon have concluded the appearance of the Angel more mira- culous then his prediction. Whereas now, like a man masked with the ftrangenefs of that he faw and heard, he milcloubts the meiTage, and asks, How foall I know . Give us alTurance of thy Favour, and let the powers of Hell doe their worft. Ft was no ordinary favour that the Virgin found in Heaven. No mortall Creature was ever thus graced, that he fhould take part of her nature that was the God of Nature 5 that he, who made all things, {hould make his humane Body of hers 5 that her Womb (hould yield that Fleth which was personally united to the Godhead 5 that (lie (hould bear him that upholds the World. Loe, thou fh lit conceive and bear a Son, and fo alt call hk name JESZJS. It is a queftion, whether there be more wonder in the Conception, or in the Fruit 5 the Con- ception of the Virgin, or Jefus conceived : Both are marvellous $ but the former doth not more exceed all other Wonders, then the latter exceedeth it. For the child of a Virgin is the ^improvement of that power which created the world : but that God (hould be in- carnate of a Virgin, was an abatement of his Majefty, andi Contemplations. and an exaltation of the Creature beyond all example. Well was that Child worthy to make the Mother blef- fed. Here was a double Conception 5 one in the womb of her Body, the other of the Soul. If that were more miraculous, this was more beneficial 1 : that was her Pri- vilege, this was her Happineft. If that were Angular to her, this is common to all his chofen : There is no re- newed Heart wherein thou, O Saviour, art not formed again. Blefled be thou that haft herein made us blefled. For what womb can conceive thee, and not partake of 1 thee? who can partake of thee, and not be happy } Doubtlefs the Virgin underftood the Angel as he meant, of a prefent Conception, which made her fo much more inquifitive into the manner and means of this event : How Jhall thk be, flnce I know not a man . but fmoothly iuppofing all thole ftrange things would be done, fhe infills onely in that which did neceffarily re- quire a farther intimation, and doth not diftruft, but demand : neither doth fhe fay, This cannot be, nor, How can this be ? but, Howfoall this be ? So doth the Angel anlwer, as one that knew he needed not to fatif- fie Curiofity , but .to inform Judgment, and uphold Faith. He doth not therefore tell her of the manner, but of the Authour of this a£t$ The Holy Ghoft JhaU .come upon thee, and the power of the Moji high Jl:< all over- Jhadow The Annunciation of Chrift. 1 7 ftadow thee. It is enough to know who is the Undertaker, and what he will doe. O God, what do we feek a clear Light, where thou wilt have a Shadow > No Mother knows the manner of her naturall Conception : what prefumption (hall it be for flefh and bloud, to fearch how the Son of God took flefti and bloud of his Crea- ture? It is for none but the Almighty to know thofe works which he doeth immediately concerning himfelf ; thole that concern us he hath revealed. Secrets to God, things revealed to us. . The Anfwer was not fo full, but that a thoufand diffi- culties might arife out of the particularities of fo ftrange a MelTage : yet after the Angel's Solution, we hear of no more Objections, no more Interrogations. The faith- full Heart, when it once underftands the good pleafure of God, argues no more, but fweetly refts it felf in a quiet expectation. Behold the Servant of the Lord, be it to me according to thy Word, There is not a more noble proof of our Faith, then to captivate all the powers of our Underftanding and Will to our Creatour, and without all fcifcitations to goe blindfold whither he will lead us. All Difputations with God (after his will known) arife from Infidelity. Great is the Myftery of Godlinefs 5 and if we will give Nature leave to cavill, we cannot be Chrifti- ans. O Gpd, thou art faithfull, thou art powerfull : It is enough that thou haft laid it , in the humility of our obedience we refign our felves over to thee. Behold the Servants of the Lord, be it unto us according to thy word. How fit was her Womb to conceive the Flefh of the Son of God by the power of the Spirit of God, whofe Breaft had fo foon by the power of the fame Spirit concei- ved an afTent to the will of God ? And now of an Hand- maid of God, (he is advanced to the Mother of God. No fooner hath (he faid, Be it done^ then it is done 3 the Ho- ly Ghoft overftiadows her, and forms her Saviour in her D own 1 8 Contemplations. own Body. This very Angel, that talks with the BlefTed Virgin, could fcarce have been able to exprefs the Joy of her heart in the fenfe of this Divine Burthen. Never any mortal creature had fo much caufe of Exultation. How could fhe, that was full of God, be other then full of Joy in that God? Grief grows greater by concealing, Joy by expreffion. The Holy Virgin had underftood by the Angel, how her Coulin Elizabeth was no left of kin to her in condition 5 the fruitfulnefs of whofe Age did (bmewhat fuit the fruitfulnefs of her Virginity. Happi- nefi communicated doubles it fel£ Here is no (training ofcourtefie: The BlefTed Maid, whom vigour of Age had more fitted for the way, haftens her journey into the Hill-country, to vifit that gracious Matron, whom God had made a fign of her miraculous Conception. Onely the meeting of Saints in Heaven can parallel the meeting of thefe two Coufins : the two Wonders of the World are met under one roof, and congratulate their mutuall Happinefs. When we have Chrifl Ipiritually conceived in us, we cannot be quiet till we have imparted our Joy. Elizabeth, that holy Matron, did no fboner welcome her BlefTed Coufin, then her Babe welcomes his Saviour : Both in the retired Clofets of their Mother's Womb are fenfible of each other's pre fence 5 the one by his Omnifcience, the other by Inftindr. He did not more forerun Chriji^ then over-run Nature. How fhould our hearts leap within us, when the Son of God vouchfafes to come in- to the fecret of our Souls, not to vifit us, but to dwell with us, to dwell in us ? Tk t"Y The Birth of Chrtfh i I IT. The Birth of C h r i s t. AS all the a&ions of men, Co efpecially the publick adfcionsof publick men are ordered by God toother ends then their own. This Edift went not fo much out from Anguflu*^ as from the Court of Heaven. What did Caferknowjofeph and Mary .«? His charge was univerfal, to a world of Subjects, through all the Roman Empire : God intended this Genfion onely for the BlelTed Virgin and her Son, that Chrift might be born where he (hould. Ctfpr meant to fill his Coffers, God meant to fulfill his Prophecies -r and fo to fulfill them, that thole whom it concerned might not feel the Accomplifhment. If God had directly commanded the Virgin to goe up to Bethlehem, ftie had feen the intention, and expected the iffue : But that wife Moderatour of all things,that works his will in us, loves fb to doe it, as may be leaft with our fore- fight and acquaintance, and would have us fall under his Decrees unawares, that we may fo much the more adore the depths of his Providence. Every Creature walks blind- fold j onely He that dwells in light fees whither they goe. Doubtlefs,BlefTed Mary meant to have been delivered of her Divine burthen at home, and little thought of chan- ging the place of Conception for another of her Birth.That houfewas honoured by the Angel,yea,by the over-fhadow- ing of the Holy Ghoft : none could equally fatisfie her hopes or defires. It was fit that He, who made choice of the Womb wherein his Son (hould be conceived, fhould make choice of the place where his Son (hould be born. As the Work is all his, fb will he alone contrive all the D 2 Circum- 2o Contemplations. Circumflances to his own ends. O the infinite Wifedome of God in cafting all his defigns ! There needs no other proof of Chriji, then Cafir and Bethlehem $ and of Ca- firs, then Auguftus : his Government, his Edict pleads the truth of the MeJ/ias. His Government: Now was the deep Peace of all the world under that quiet Scepter, which made way for him who was the Prince of Peace. If Wars be a fign of the time of hislecond Coming,Peace was a fign of his firft. His Edict : Now was the Scepter departed from Jnda , it was the time for Shilo to come : no power was left in the Jews, but to obey. Aiigujiur is the Emperourof the World ; under him i-fc/WistheKing of Jud There is no room in my heart for the wonder at this Hu- mility. He, for whom Heaven is too ftreight, whom the Heaven of heavens cannot contain, lies in the ftreight cabbinof the womb, and when he would inlarge himfelf for the world, is not allowed the room of an Inne. The many manflons of Heaven were at his difpofing 3 the Earth was his, and the fnlnefsof it : yet he fuffers himfelf * to The Birth 0/Chrift. 23 to be refuted of a bate Cottage, and complaineth not. What meafure fhould dilcontent us wretched men, when thou ( O God ) fareft thus from thy creatures ? How fhould we learn both to want and abound, from thee, who, abounding with the glory and riches of Heaven, would ft want a lodging in thy firft welcome to the earth > Thou camefl to thine own, and thy own received thee not. How can it trouble us to be rejected of the world, which is not ours } What wonder is it if thy fervants wandred abroad in fieep-sfyns and goat-skins, dejiitute and affi&ed, when their Lord is denied harbour }. How fhould all the world blufh at this indignity of Bethlehem 3 He that came tofave Men, is fent for his firft lodging to the Beafts : The Sta- ble is become his Inne, the Cratch his Bed. O ftrange Cradle of that great King, which Heaven it felf may envy ! O Saviour, thou that wert both the Maker and Owner of Heaven, of Earth, couldft have made thee a Palace with- out hands, couldft have commanded thee an empty room inthofe houfes which thy creatures had made. When thou didft but bid the- Angels avoid their firft place, they fell down from Heaven like lightning 5 and when in thy hum- bled eftate thou didft but fay, lam he, who was able to ftand before thee? How eafie had it been for thee, to have made place for thy felf in the throngs of the ftatelieft Courts ? Why would ft thou be thus homely, but that, by contemning worldly Glories, thou mighteft teach us to contemn them ? that thou mighteft fandify Poverty to them whom thou calledft unto want } that fince thou* who hadft the choice of all earthly conditions, wouldft be born poor and defpifed, thole which muft want out of ne- ceffity might not think their Poverty grievous. Here was neither friend to entertain, nor fervant to attend, nor place wherein to be attended 5 onely the poor Beafts gave way to the God of all the world. It is the great my fiery of godlinefs, that God was manifested in the flefl), and feen of Angels ; but here, which was the top of all wonder^ the 2 4 Contemplations. the very Beafts might fee their Maker. For thofe Spirits to fee God in the fleih, it was not fo ftrange, as for the brute creatures to fee him who was the God of fpirits. He, that would be led into the wildernefs amongft wild beafts to be tempted, would come into the houfe of beafts to be born, that from the height of his Divine Glory his Humiliation might be the greater. How can we be abated low enough for thee, (O Saviour) that haft thus neg- lected thy (elf for us ? That the vifitation might be an- fwerable to the homelinefs of the place, attendents,provifi- on,who (hall come to congratulate his birth but poor Shep- herds? The Kings of the earth reft at home, and have no fummons to attend him by whom they reign: God hath chofen the wea% things of the world to confound the mighty. In an obfeure time (the night) unto obfeure men (Shep- herds) doth God manifeft the light of his Son by glorious Angels. It is not our meannefs (O God) that can exclude us from the beft of thy mercies : yea, thus far doft thou refpecl: perfons, that thou haft put down the mighty, and exalted them of low degree. Ifthefe Shepherds had been fnorting in their beds, they had no more feen Angels, nor heard news of their Saviour, then their neighbours: Their vigilancy is honoured with this heavenly Villon. Thofe who are induftrious in any calling are capable of farther Bleffings , whereas the Idle are fit for nothing but Temptation. No lefs then a whole Chore of Angels are worthy to ring the Hymn of Glory to God, for the Incar- nation of his Son. What joy is enough for us, whole na- ture he took, and whom he came to reftore by his Incar- nation? If we had the tongues of Angels, we could not raife this note high enough to the praife of our glorious Redeemer. No fooner do the Shepherds hear the news of a Saviour, then they run to Bethlehem to kek him : Thofe that left their beds to tend their flocks, leave their flocks to enquire after their Saviour. No earthly thing is too dear to be rorfaken for Chrijl. If we fuffer any worldly occa- fion The Sages and the Star. 25 (ion to (lay us from Bethlehem, we care more for our (beep then our fouls. It is not pofiible that a faithfull heart fhould hear where Chrifi is, and not labour to the fight, to the fruition of him. Where art thou, O Saviour, but at home in thine own houfe, in the anembly of thy Saints > Where art thou to be found but in thy Word and Sacra- ments? Yea, there thou feekeft for us: if there we hafte not to feek for thee, we are worthy to want thee, worthy that our want of thee here thould make us want the pre- fence of thy face for ever. IV. The Sages and the Star. THE Shepherds and the Cratch accorded well 5 yet even they faw nothing which they might not con- temn : neither was there any of thole Shepherds that feemed not more like a King, then that King whom they came to fee. But O the Divine Majefty that fhined in this Bafe- neffe ! There lies the Babe in the Stable, crying in the Man- ger, whom the Angels came down from Heaven to pro- claim, whom the Sages come from the Eaft to adore, whom an heavenly Star notifies to the world, that now men might fee, that Heaven and Earth ferves him that neglected himfelf. Thofe Lights that hang low are not far teen, but thofe that are high placed are equally feen in the remo- teft difjances. Thy light, O Saviour, was no lefTe then heavenly. The Eaft faw that which Bethlehem might have feen. Oft-times thole which are neareft in place are far- theft off in affection. Large objects, when they are too dole to the eye, do fb over-fill the fenle, that they are not difcerned. What a fhame is this to Bethlehem } the Sages E came Contemplations. came out of the Eaft to worlhip him, whom that village refuted. The Bethlchemites were Jews, the Wife men Gen- tiles. This firft entertainment of chrift was a prefage of the fequell: The Gentiles (hall come from far to adore Chriji, whilft the Jews reject him. Thofe Eafterlings were great fearchers of the depths of nature, profefled Philolb- phers 5 them hath God tingled out to the honour of the manifeftation of Chriji. Humane Learning well improved makes us capable of Divine. There is no Knowledge where- of God is not the Authour: he would never have bellowed any gift that (hould lead us away from himfelE It is an ignorant conceit, that inquiry into Nature (hould make men Atheous. No man is fo apt to fee the Star of Chriji as a diligent difciple of Philofophy. DoubtleiTe this light was vifible unto more , onely they followed it, who knew it had more then nature. He is truly wile, that is wile for his own Soul. If thele Wile men had been acquainted with all the other ftars of heaven, and had not leen the Star of Chriji, they had had but light enough to lead them into utter darknelTe. Philolbphie without this Star is but the wifp of errour. Thele Sages were in a mean between the Angels and the Shepherds. God would in all the ranks of intelligent Creatures have lome to be witnefles of his Son. The Angels direct the Shepherds, the Star guides the Sa- ges : the duller capacitie hath the more clear and power- full helps. The wifedome of our good God proportions the means unto the dilpofition of the perlbns. Their Aftro- nomy had taught them,this Star was not ordinary, whether in fight, or in brightneife, or in motion. The eyes of Na- ture might well lee, that fome ftrange news was portended to the world by it : but that this Star defigned the Birth of the Mejjias, there needed yet another light. If the Star had not belides had the commentary of a revelation from God, it could have led the Wile men onely into a fruitlelle wonder. Give them to be the offspring of Balaam, yet the true Prediction of that falfe Prophet was not enough war- The Sages and the Star. 1 7 warrant. If he told them, the Meffias {hould arife as a Star out of Jacob, he did not tell them that a Star (hould arife far from the pofterity of Jacob at the birth of the MeffiM.He that did put that Prophecy into the mouth otBdaam, did alfo put this Illumination into the heart of the Sages. The Spirit of God is free to breathe where he lifteth. M*nyfhull come from the Eafl and the Weft to leek C 'hri ft ,when the Chil- dren of the Kingdom Jh all be font out. Even then God did not fb confine his election to the pale of the Church, as that he did not fometimes look out for fpecial inftruments of his glory. Whither do thefe Sages come, but to Jerufalem } where (hould they hope to hear of the new King, but in the Mother- city of the Kingdome? The conduct of the Star was firft onely generall to Jttd What joy thefe Sages conceived when their eyes firft be- held the re-appearance of that happy Star, they onely can tell, that, after a long and fad night of Temptation, have fcen the loving countenance of God fhining forth upon their Souls. If with obedience and courage we can fol- low the calling of God in difficult enterprifes, we (hall not want fupplies of comfort. Let not us be wanting to God3 we (hall be lure he cannot be wanting to us. He that led Ifiael by a Pillar of fire into the Land of Promife, leads the Wife men by a Star to the Promifed feed. All his directions partake of that Light which is in him ^ for God is Light. This Star moves both flowly and low, as might be fitteft for the pace, for the purpofe of thefe Pilgrims. It is the goodnefs of God, that in thofe means wherein we cannot reach him, he defcends unto us. Surely, when the Wife men faw the Star ftand ftill, they looked about to fee what Palace there might be near unto that ftation, fit for the birth of a King 5 neither could they think that fbrry Shed was it which the Star meant to point out : but finding their guide fettled over that bafe roof, they go" in to fee what gueft it held. They enter, and, O God ! what a King do they find ? how poor ? how con- temptible } wrapt in clouts, laid in ftraw, cradled in the manger, attended with beafts? What a fight was this, af- ter all the glorious promifes of that Star , after the Predic- tions of Prophets , after the magnificence of their expec- tation } All their way afforded nothing fo defpicable as that Babe whom they came to worfhip. But as thofe which could not have been wife men , unlets they had known that the greateft glories have arifen from mean beginnings, they fall down, and worlhip that hidden Majefty. This Bafe- neis g2 Contemplations. nefs hath bred wonder in them, not contempt : they well knew the Star could not lie. They which (aw his Star afar off in the Eaft, when he lay Twaddled in Bethkhem^do alio fee his Royalty farther off, in the defpifed eftate of his in- fancy : a Royalty more then humane. They well knew that Stars did not ufe to attend earthly Kings --, and if their aim had not been higher, what was a Jewijh King to Per- fian Strangers ? Anfwerable therefore hereunto was their adoration. Neither did they lift up empty hands to him whom they worftiipt, but prefented him with the moft pre- cious commodities of their Country, Gold, Incenfe,Myrrh 5 not as thinking to enrich him with thefe , but by way of homage acknowledging him the Lord of thefe. If thefe Sages had been Kings , and had offered a Princely weight of Gold, the BlelTed Virgin had not needed in her Purifi- cation to have offered two young Pigeons, as the fign of her penury. As God loves not empty hands , fo he mea- fures fulnels by the affection. Let it be Gold, or Incenfe, or Myrrh, that we offer him, it cannot but pleafe him, who doth not ufe to ask how much, but how good. V. ! The Purification. THere could be no impurity in the Son of God 3 and if the beft iubftance of a pure Virgin carried in it any taint of Adam, that was feoured away by fan&ification in the womb 5 and yet the Son would be circumcifed, and the Mother purified. He that came to be fin for us, would in our perfons be legally unclean, that, by Satisfying the Law, he might takeaway our uncleannefs. Though he were exempted The Purification. 33 exempted from the common condition of our birth, yet he would not deliver himlelf from thole ordinary rites that im- plied the weaknefle and blemiihes of Humanity. He would fulfill one Law to abrogate it, another to fatisfie it. He that was above the Law, would come under the Law, to free us from the Law. Not a day would be changed, either in the Circumcifion of Chrift, or thePurification of Mary. Here 'vas neither convenience of place, nor of necelTaries for fo painfull a work, in the Stable of Bethlehem: yet he that made and gave the Law, will rather keep it with difficulty, then tranigrelle it with eafe. Why wouldeft thou, O BlefTed Saviour, fuffer that iacred Foreskin to be cut off, but that, by the power of thy Cir- cumcifion, the fame might be done to our Souls that was done to thy Body? We cannot be therefore thine, if our hearts be uncircumcifed. Doe thou that in us which was done to thee for us -0 cut off the fuperfluitie of our malicioufc neffe, that we may be holy in and by thee, which for us wert content to be legally impure. There was fhame in thy Birth, there was pain in thy Cir- cumcifion. After a contemptible welcome into the world, that a (harp Rafour fhould pane through thy skin for our fakes, (which can hardly endure to bleed for our own, ) it was the praife of thy wonderfull mercy, in Co early Humi- liation. What pain or contempt fhould we refufe for thee, that haft made nofpare of thy felf for us> Now is Bethlehem left with too much honour 5 there is Chrifl born, adored, circumcifed. No fooner is the BlefTed Virgin either able or allowed to walk then fhe travels to Jerujalem, to perform her holy Rites for her felf, for her Son, to purifie her felf, to prefen t her Son. She goes not to her own houfe at Naza- reth, (he goes to God's Houfe at Jerufalcm. If Purifying were a fhadow,yet Thankfgiving is a lubftance. Thofe whom God hath blefl'ed with fruit of body, and fafety of deliverance, if they make not their firft journey to the Tem- ple of God, they partake more of the Unthankfullnefle of Eve, then Mark's Devotion. F Her 54 Contemplations. Her forty days therefore were no fooner out, then Mary comes up to the holy City. The rumour of a new King born at Bethlehem was yet frefh at Jcrufakm fince the report of the Wife men: and what good news had this been for any pick-thank to carry to the Court, Here is the Babe whom the Star fignified, whom the Sages inquired for, whom the Angels proclaimed, whom the Shepherds talkt of, whom the Scribes and High priefts notified, whom Herod feeks after? Yet unto that Jerufalem, which was troubled at the report of his Birth, is Chrifi come, and all tongues are (b lockt up, that he which fent from Jernfalem to Bethlehem to feek him finds him not, who (as to countermine Herod ) is come from Bethlehem to Jernfalem. Dangers that are aloof off, and but poilible, may not hinder us from the duty of our Devotion. God (aw it not yet time to let loofe the fury of his adverlaries, whom he holds up like ibme eager maftives, and then onely lets goe, when they (hall moft lhame themfelves, and glorifie him. Well might the Blefled Virgin have wrangled with the Law, and challenged an immunity from all ceremonies of Purification. What (hould I need purging, which did not conceive in (in? This is for thofe mothers whofe births are unclean --, mine is from God, which is purity it felf The Law of Mofes reaches onely to thofe women which have conceived feed ^ I conceived not this feed, but the Holy Ghoft in me. The Law extends to the mothers of thofe ions which are under the Law 5 mine is above it. But, as one that cared more for her peace then her privilege , and more defired to be free from offence then from labour and charge, (he dutifully fulfills the Law of that God whom (he carried in her womb and in her arms : like the Mother of him, who, though he knew the children of the Kwgdome free, yet would pay tribute unto C That Soul is fit for the Spirituall conception of C£r//2,that is con- fcioanbly fcrupulousin obferving all God's Commandments, whereas he hates all alliance to a negligent or froward Heart. The Law of Purification proclaims our UncIeannelTe : The mother is not allowed after her child-birth to come un- to the Sanctuary, or to touch any hallowed thing, till her fet time be expired. What are we, whofe very birth infects the mother that bears us> At laft (he comes to the Temple j but with Sacrifices, either a Lamb and a Pigeon or Turtle, or ( in the meaner eftate ) two Turtle-doves or young Pi- geons 5 whereof one is for a Burnt-offering, the other for a Sin-offering 5 the one for Thankfgiving, the other for "Expiation 5 tor expiation of a double fin, of the mother that conceived, of the child that was conceived. We are all born finners, and it is a juft queftion, whether we do more infect the world, or the world us. They are grolle flatterers of nature that tell her (he is clean. If our lives had no fin, we bring enough with us : the very infant, that lives not to fin as Adam, yet finned in Adam^cA is finfull in himfelf. But oh the unfpeakable mercy of our God I we provide the Sin, he provides the Remedy. Behold an Ex- piation well-near as early as our Sin : the bloud of a young Lamb or Dove, yea rather the bloud of Him whofe inno- cence was reprefcnted by both, cleanfeth us prefently from our filthinelTe. Firft went Circumcifion, then came the Sa- crifice, that, by two holy a&s, that which was naturally unholy might be hallowed unto God. Under the Gofpell our Baptifm hath the force of both: it does away our cor- ruption by the Water of the Spirit ,it applies to us the Sa- crifice of Chrift's Bloud, whereby we are cleanfed. Oh that we could magnifie this goodnefle of our God, which hath not left our very infancy without redrefle, but hath provi- ded helps whereby we may be delivered from the danger of our hereditary evils. Such is the favourable refpecl: of our wife God, that he F 2 would 5 6 Contemplations. would not have us undoe our felves with Devotion: the fervice he requires of us is ruled by our abilities. Everv poor mother was not able to bring a Lamb for her offering : there was none (b poor but might procure a pair of Turtles or Pigeons. Thefe doth God both prefcribe, and accept from poorer hands, no leffe then the beafts of a thoufand mountains : He looks for fbmewhat of every one, not of every one alike. Since it is he that makes differences of a- bilities, ( to whom it were as eafie to make all rich,) his mercy will make no difference in the acceptation. The truth and heartinefs of Obedience is that which he will crown in his meaneft fervants. A Mite from the poor wi- dow is more worth to him then the Talents of the wealthy. After all the prefents of thofe Eaftern Wor(hippers,(who intended rather homage then ditation,) the Bkfled Virgin comes in the form of poverty with her two Doves unto God. She could not without fome charge lie all this while at Bethlehem, (he could not without charge travell from Bethlehem to Jernfalem. Her offering confelteth her Penu- ry. The belt are not ever the wealthieft. Who can de- fpile any one for want, when the Mother ofChrifi was not rich enough to bring a Lamb for her purification } We may be as happy in ruflet, as in tiflue. While the BlefTed Virgin brought her Son into the Tem- ple with that pair of Doves, here were more Doves then a pair : They for whofe fake that Offering was brought, were more Doves, then the Doves that were brought for that Offering. Her Son, for whom (he brought that Dove to be facrificed, was that Sacrifice which the Dove reprefented. There was nothing in him but perfection of innocence, and the oblation of him is that whereby all mothers and Ions are fully purified. Since in our (elves we cannot be inno- cent, happy are we, if we can have the fpotlefs Dove facri- riced for us, to make us innocent in him. The BlefTed Virgin had more bufinefs in the Temple then- her own j (he came, as to purifie her felf, fo to prefent her Son, The Purification. 3 7 Son. Every male that firft opened the womb was holy unto the Lord. He that was the Son of God by eternal gene- ration before times, and by miraculous conception in time, was alio by common courfe of nature1 confecrate unto God. It is fit the Holy Mother fhould prelent God with his own: Her firft-born was the firft-born of all creature /. It was he, whole Temple it was that he was prelented in, to whom all the firft-born of all creatures were confecrated y by whom they were accepted 5 and now is he brought in his mother's arms to his own Houfe , and as Man is preiented to himlelf as God. If Mofes had never written a Law of God's lpecial propriety in the firft-born, this Son of God's ElTence and Love had taken polTeflion of the Temple 5 his right had been a perfect Law to himlelf: Now his obe-. dience to that Law , which himlelf had given, doth no lets call him thither , then the challenge of his peculiar intereft. He that was the Lord of all creatures, ever fincehe ftruck the firft-born of the Egyptians^ requires the firft male of all creatures, both man and beaft , to be dedicated to him : wherein God cauled a miraculous event to lecond nature , which teems to challenge the firft and beft for the Maker. By this rule , God (hould have had his lervice done onely by the Heirs of lfrael : But fince God, for the honour and remuneration of Levi , had choien out that Tribe to mi- nifter unto him, now the firft-born of all lfrael muft be pre- fented to God. as his due, but by allowance redeemed to their parents. As for Beafts , the firft male of the clean beafts muft be facrificed, of unclean exchanged for a price. So much morality is there in this conftitution of God, that' the beft of all kinds is fit to be confecrated to the Lord of all. Every thing we have is too good for us, if we think- any thing we have too good for him. How glorious did the Temple now feem, that the Owner was within the walls of it ? Now was the hour and gueft come, in regard whereof the fecond Temple fhould fur-- F 3 pals 5 8 Contemplations. pais the firft : this was his Houfe built fqr him , dedicated to him 5 there had he dwelt long in his fpiritual Pretence, in his typical]. There was nothing either placed or done within thote walls whereby he was not retembled 5 and now the Body of thole Shadows is come, and pretents him- telf where he had been ever repretented. Jernfalern is now every- where : There is no Church , no Chriftian heart, which is not a Temple of the living God : There is no Temple of God wherein Chriji is not pretented to his Fa- ther. Look upon him ( O God ) in whom thou art well pleated, and in him and for him be well pleated with us. Under the Goipel we are all firft-born, all heirs 5 every Soul is to be holy unto the Lord, we are a Royal genera- tion , an holy Priejlhood. Our Baptifm , as it is our Cir- cumcifion, and our facrifice of Purification, fo is it alfb our Pretentation unto God. Nothing caa become us but Holinels. O God , to whom we are devoted, terve thy felf of us, glorifie thy felf by us, till we (hall by thee be glorified with thee. VI. Herod and the Infants. WEll might thete Wite men have fufpe&ed Herod's Secrecy : If he had meant well, what needed that whilpering } That which they publiflied in the ftreets , he asks in his privy -chamber : yet they, not miteloubting his intention, purpofe to fulfill his charge. It could not in their apprehenfion but be much honour to them to make their fuccefs known, that now both King and people might lee, Herod and the Infants. 3 9 fee, it was not Fancy that led them, but an adured Reve- lation. That God which brought them thither diverted them, and caufed their eyes to (hut, to guide them the beft way home. Thefe Sages made a happy voiage, for now they grew into farther acquaintance with God : They are honoured with a fecond Meflenger from Heaven : They faw the Star in the way, the Angel in their bed. The Star guided their journey unto Chrifi, the Angel directed their return. They (aw the Star by day, a Vifion by night. God (pake to their eyes by the Star , he fpeaks to their heart by a Dream. No doubt, they had left much noife of Chrifi be- hind them : they that did (b publifh his Birth by their in- quiry dXjerufalem^ could not be (ilent when they found him at Bethlehem, If they had returned by Herod , I fear they had come (hort home. He that meant death to the Babe for the name of a King, could mean no other to thofe that honoured and proclaimed a new King , and erected a throne befides his. They had done what they came for $ and now that God whofe bufinefs they came about takes order at once for his Son's fafety, and for theirs. God, who is Perfection it (elf, never begins any bufinefs, but he makes an end, and ends happily. When our ways are his, there is no danger of mi (carriage. Well did thefe Wife men know the difference, as of Stars, (b of Dreams 5 they had learned to diftinguifh be- tween the natural and divine : and once apprehending God in their deep, they follow him waking, and return another way. They were no Subjects to Herod, his command prefTed them fo much the lefs : or if the being within his dominions had been no left bond then native fubje&ion, yet where God did countermand Herod, there could be no queftion whom to obey. They fay not, We are in a Orange Country, Herod may meet with us, it can be no le(s then death to mock him in his own territories 5 but chearfully put themfelves upon the way, and truft God with the fuc- ccfs* 4o Contemplations. % ceCs. When men command with God, we muft obey men for God, and God in men $ when againft him , the beft obedience is to deny obedience , ana to turn our backs upon Herod. The Wife men are fafely arrived in the Eaft, and fill the world full of expectation , as themfelves are full of won- der : Jofeph and Mary are returned with the Babe to that Jemfalem where the Wile men had inquired for his Birth. The City was doubtlefs (till full of that rumour, and little thinks, that he whom they talk of was (6 near them. From thence they are at lead in their way to Nazareth, where they purpofe their abode. God prevents them by his An- gel, and (ends them for lafety into Egypt. Jofeph was not wont to be fo full of Virions : It was not long fince the Angel appeared unto him to juftifie the innocency of the Mother, and the Deity of the Son 5 now he appears for the prelervation of both,and a prelervation by flight. Could Jo/epb now chufe but think, Is this the King that muft lave Jfrael, that needs to be laved by me? If he be the Son of God, how is he lubjeft to the violence of men } How is he Almighty,that muft fave himfelf by flight } or how muft he flie to lave himielf out of that land, which he comes to fave } But faithful Jofeph having been once tutoured by the Angel , and having heard what the Wife men laid of the Star, what Simeon and Anna, laid in the Temple, la- bours not fo much to reconcile his thoughts, as to lubject them 5 and, as one that knew it lafer to lupprefs doubts then to affoil them, can believe what he underftands not , and can wonder where he cannot comprehend. Oh ftrange condition of the King of all the world ! He could not be born in a baler eftate, yet even this he cannot enjoy with fafety. There was no room for him in Beth- lehem, there will be no room for him in Jud To Egjpt9me Slaughter-hou(e of God's people, the Furnace oHfraeTs ancient affliction, the Sink of the. world : Oat of Egypt have I called my &w,(aith God. That G thou 4 2 Contemplations. thou calledft thy Son out of Egypt, O God, is no marvell. It is a marvell that thou calledft him into Egypt 5 but that we know, all earths are thine, and all places and men are like figures upon a table, fiich as thy diipolition makes them. What a change is here ? Ifrael , the firft-born of Cod, flies out of Egypt into the promifed Land of Jud If it were thy perfon whereof thou wert afraid, what likelihood was it thou couldft live till thofe Suck- lings might endanger thee ? This news might affect thy Succeflburs, it could not concern thee, if the heat of an impotent and furious envy had not made thee thirfty of bloud. It is not lbng that thou (halt enjoy this cruelty : After a few hatefull years thy foul {hall feel the weight of lb many Innocents , of fo many juft Curfes. He , for whofo fake thou killedft fo many, (hall ftrike thee witb death $ and then what wouldeft thou have given to have been as one of thofe Infants whom thou murtheredft > In the mean time, when thine Executioners returned, and told thee of their unpartial difpatch, thou fmiledft to think how thou hadft defeated: thy. Rival , and beguiled the Star , and eluded the Prophecies 5 whiles God in Heaven and his Son on earth laugh thee to fcorn , and make thy rage an occafion of farther glory to him whom thou meanteft to fiipprefs. He that could take away the lives of others cannot pro- trad his own. Herod is now font home. The coaft is clear for the return of that Holy Family. Now God calls them from their Exile. Chriji and his Mother had not ftayed fo long out of the confines of the reputed vifible Church, but to teach us continuance under the Crofs. Sometimes God fees it good for us, not to fip of the cup of Ami&ion, but to make a diet-drink of it , for conftant and common ufe. If he allows us no other liquour for many years, we mud take it offchearfully, and know that it is but the meafure of our betters. Jofeph and Mary ftir not without a Command 3 their Departure, Stay, Removal is ordered by the voice of God. If Egypt had been more tedious unto them, they durft not move their foot till they were bidden. It is good in our own bufinefs to follow Reafon or Cuftome : but in Gods G 3 bufinefs5 4 6 Contemplation*. bufinefs, if we have any other guide but himfelf we pre- sume, and cannot expect a bleffing. O the wonderfull difpenlation of God in concealing of himfelf from men! Chrift was now fome five years old: he bears himfelf as an Infant, and, knowing all things, neither takes nor gives notice of ought concerning his removal 1 and difpofing, but appoints that to be done by his Angel, which the Angel could not have done but by him. Since he would take our nature, he would be a perfect child, fuppreffing the manifeftation andexercife of that Godhead whereto that Infant nature was conjoined. Even fo3 O Saviour, the Humility of thine Infancy was anfwerable to that of thy Birth. The more thou hided and abafeft thy felf for us, the more fhould we magnifie thee, the more fhould we deject our (elves for thee. Unto thee with the Father and the Holy Ghoft, be all honour and glory, now and for ever. Amen. VII. Chrift among the Doff ours. EVen the Spring (hews us what we may hope for of the tree in Summer. In his Nonage therefore would our Saviour give us a tafte of his future proof, left if his perfecti- on fhould have fhewed it felf without warning to the world, it fhould have been entertained with more wonder then belief: now this act of his Childhood (hall prepare the faith of men by fore-expectation. Notwithftanding all this ear- ly demonftration of his Divine graces, the incredulous Jews could afterwards fay, Whence hath this man his wife- dome Chrift among the Do&onrs. 47 dome and great works ? What would they have laid, if he had faddenly leapt forth into the clear light of the world > The Sun would dazzle all eyes, if he fhould break forth at his firft riling into his full ftrength: now he hath both the Day-ftar to goe before him, and to bid men look for that glorious body, and the lively colours of the Day, to pub- lifti his approach 5 the eye is comforted, not hurt by his appearance. The Parents of 'Chrift went up yearly to Jerufdem at the feaft of the Pafsover$ the Law was onely for the males. I do not find the Blelfed Virgin bound to this voiage 5 the weaker lex received indulgence from God: yet (he, know- ing the fpirituall profit of that journey, takes pains volun- tarily to mealure that long way every year. Piety regards not any diftinction of fexes or degrees, neither yet doth God's acceptation : rather doth it pleafe the mercy of the Higheft, more to reward that fervice which, though he like in all, yet out of favour he will not impofe upon ail. It could not be but that fhe whom the Holy Ghoft over- (hadowed (hould be zealous of God's (ervice. Thole chat will goe no farther then they are dragged in their religious exercifes, are no whit of kin to her whom all generations, (hall call blelTed. The Child Jefus in the minority of his age went up with his Parents to the holy Solemnity, not this year one- ly, but in all likelihood others alio. He in the power of whofe Godhead, and by the motion of whofe .Spirit, all others afcended thither, would not himfejf ftay at home. In all his Examples he meant our! inftructton : this pious ad of his Nonage intended to lead our firft years into time- ly Devotion. The firft liquor feafbns the ve(Tell for a long time after. It is every way good for a man to fyear God's yoke even from his infancy : it is the policie of the Qevill to difcourage early Holineis. He that goes out betimes in the morning, is more like to difpatch his journey, then he that lingers till the day be (pent. This blefled Family came 48 Contemplation t. came not to look at the feaft and be gone 5 but they duly ftaid out all the appointed days of unlevened bread. They and the reft of Jfiael could not want houfhold-bufinefTes at home : thole fecular affairs could not either keep them from repairing to Jerufalevt, or fend them away imraature- ly. Worldly cares muft give place to facred. Except we will depart unblefled, we muft attend God's fervices till we may receive his difmiflion. It was the fafhion of thofe times and places, that they went up, (and fb returnetj,)by troups to thofe fet meetings of their holy Feftivals. The whole Parifh of Nazareth went and came together. Good fellowlhip doth no way Co well as in the paflage to Heaven : much comfort is added by fb- ciety to that journey, which is of it felf pleafant. It is an happy word, Come, let us go up to the houfe of the Lord, Mutuall incouragement is none of the leaft benefits of our holy AlTemblies. Many fticks laid together make a good fire, which if they lie fingle, lofe both their light and heat. The Feaft ended, what fhould they doe but return* to Nazareth? God's fervices may not be fb attended, as that we fhould negled our particular callings. Himfelf calls us from his own houfe to ours, and takes pleafure to fee a painfull Client. They are foully miftaken, that think God cares for no other trade but Devotion. Piety and Dili- gence muft keep meet changes with each other: neither doth God lefs accept of our return to Nazareth, then our going up to Jerufalem. I cannot think that theBlefled Virgin, or good JoJfyh9 could be fb negligent of their Divine charge, as not to call the Child Jefos to their fetting forth from JerHfalem.hut their back was no fboner turned upon the Temple,then his face was towards it: He had bufinels in that place, when theirs was ended: there he was both worfhipped, and reprefented. He, in whom the Godhead dwelt bodily^ could doe nothing without God: His true Father led him away from his fap- pofed. Sometimes the affairs of our ordinary vocation may not Chrift among the Do&ow f. 49 not grudge to yield unto fpiritual occafions. The Parents of Chrift knew him well to be of a difpofition, nor ftrange, nor fullen and Stoical, but fweet and fociable : and there- fore they fuppofed he had fpent the time and the way in company of their friends and neighbours. They do not (ufpeel: him wandered into the folitary fields : but when evening came, they go to feek him among their kinsfolk and acquaintance. If he had not wonted to converfe for- merly with them , he had not now been fought amongft tham. Neither as God, nor Man, doth he take pleafure in a ftem froward aufterity5and wild retirednefs 5 but in a mild affablenefs, and amiable converfation. But, O Blefled Virgin, who can exprefs the forrows of thy perplexed foul , wben all that evening-fearch could af- ford thee no news of thy Son Jefks } Was not this one of thole Swords of Simon, which (hould pierce through thy tender breaft ? How didft thou chide thy credulous neg- lec"t, in not obferving fo precious a charge, and blame thine eyes, for once looking befide this object of thy love > How didft thou, with thy carefull Husband fpend that reftleis night in mutual expoftulations , and bemoanings of your lofs ? How many fulpicious imaginations did that while rack thy grieved fpirit ? Perhaps thou migteft doubt, left they which laid for him, by Herod's command , at his birth, had now by the fecret inftigation of ArcheUus furpriled him in his childhood. Or it may be thou thoughteft thy Divine Son had now withdrawn himfelf from the earth, and retur- ned to his Heavenly Glory, without warning. Or perad- venture thou ftudiedft with thy (elf , whether any care- lefhefs on thy behalf had not given occafion to this ab- (ence. O dear Saviour, who can mifs, and not mourn for thee > Never any foul conceived thee by faith, that was lels afflic- ted with the fenfe of thy defertion, then comforted with the joy of thy prefence. Juft is that forrow , and thofc tears feafonable , that are beftowed upon thy lofs. What H comfort 50 Contemplitiotif. comfort are we capable of, whiles we want thee ? What relifh is therein thele earthly delights without thee ? What is there to mitigate our pallionate ducomforts, if not from thee } Let thy felf look, O my foul, to the fulneis of for- row, when thou findeft thy (elf bereaved of him, in whofi prefence is the f nine fs of joy , and deny to receive comfort from any thing lave from his return. In vain is Chrifl fought among his kindred according to the flelh. So far are they ftill from giving us their aid to find the true Mejjias , that they lead us from him. Back again therefore are Jofeph and Mary gone to leek him at Jerufalem. She goes about in the City, by the fleets and by the open places , and feeks him whom her foul loveth : fie fought him for the time, and found him not. Do we think Ihe (pared her fearch? The evening of her return (he haftes to the Inn where (he had left him , where miffing him, (he inquires of every one (he met, Have you notfeen him whom my foul loveth . He gathers that hears, he fpends that teacheth. If we fpend before we gather, we (hall foon prove bankrupts. When he hath heard, he asks, and after that he anfwers. Doubtlefs thole very Queftions were Inftru&ion, and meant to teach more then to learn. Never had thefe great Rab- bins heard the voice of luch a Tutor 5 in whom they might fee the wifedom of God fo concealing it felf, that yet it would be known to be there. No marvel then if they all vpondred at his nnderflanding and anjwers. Their eyes few nothing but humane wcaknefs, their ears heard Divine Jublimity of matter : betwixt what they law and what they heard, they could not but be diftra&ed with a doubting admiration. And why did ye not (O ye Jewijlj Teachers) remember, That to us a Child k born, and unto hi a Son is given, and the government is upon hisjhoulder, and his name Jhali be called Wonderfully Counfellor^ the mighty Qod, the ever' Chriff among the DoUours. 53 tvtrlafing Father, the Prince of peace £ Why did ye not now bethink your (elves what the Star, the Sages, the An- gels, the Shepherds, Zachary, Simeon, Anna, had premo- nilhed you ) Fruitlefs is the wonder that endeth not in faith. No Light is fufficient , where the eyes are held through unbelief or prejudice. The Do&ours were not more amazed to hear lb pro? found a Childhood, then the Parents ofChrift were to fee him among the Dolours : the joy of finding him did drive with the aftonifhment of finding him thus. And now,not Jofeph, ( he knew how little right he had to that Divine Son) but Mary breaks forth into a loving expoftulation, Son, why haft thou dealt Jo with us . There can be no flefh without filthinefs. Neither thy fupernatural conception , nor thy auftere life could exempt thee from the need of Baptifm. Even thofe that have not lived to fin after the fimilitude of Adam^ yet are they fb tainted with Adam , that, unlefs the Second Adam cleanfe them by his Baptifm, they are hopelefs. There is no lefs ufe of Baptifm unto all, then there is certainty of the need of Baptifm. John bap- tized without, Chrifi within. The more holy a man is, the more fenfible he is of his unholinefs. No carnal man could have laid, I have need to be baptized of thee^ neither can he find what he is the better for a little Font-water. The fenfe of our wretchednefs, and the valuation of our fpiri- tual helps a is thebeft trial of our Regeneration. Our Sa- I viour 60 Contemplations. vionr doth not deny , that cither John hath need to he baptized of him, or that insurance that he fliould come to be baptized of John\ but he will needs thus for both ho- nour John, and difparage himfelf , to be baptized of his Meflcnger. He that would take flefh of the Virgin, edu- cation from his Parents, fuftenance from his creatures, will take Baptifm from John, It is the praife of his mercy, that he will ftoop fo low as to be beholden to his creatures, which from him receive their being and power, both to take and give. Yet not fo much refpe£t to John , as obedience to his Father, drew him to this point of Humiliation 5 Thus it behoves us to fulfill all right eoufnefs. The Counfels and Ap- pointments of God are Righteoufnefs it (elf. There needs no other motive either to the Servant or the Son , then the knowledge of thofe righteous purpofes. This was enough to lead a faithfull man through all difficulties and incon* veniencies 5 neither will it admit of any reply, or any de- mur. John yieldeth to this honour which his Saviour puts upon him, in giving Baptifm to the Authour of it. He baptized others to the remijpon of their fins : now he bap- tizes him by whom they are remitted, both to the Baptizer and to others. No fboner is Chriji baptized, then becomes forth of the water. The element is of force but during the life 3 it turns common , when that is pad. Neither is the water fboner poured on his head, then the Heavens are opened, and the Holy Ghoft defcendeth upon that head which was baptized. The Heavens are never (hut whiles either of the Sacraments is duly adminiftred and received : Neither do the Heavens ever thus open , without the defcent of the Holy Ghoft. But now that the God of Heaven is baptized, they open unto him, which are opened to all the faithfull by him 3 and that Holy Ghoft which proceeded from him, together with the Father, joyns with the Father in a (en- able teftimony of him : that now the world might fee what intereft Chrifl: Tempted. 61 intereft he had in the Heavens, in the Father, in the Holy- Spirit, and might expeft nothing but divine from the en- trance of fuch a Mediator. IX. Chrift Tempted. NO fboner is Chrifl come out of the water of Baptifm, then he enters into the fire of Temptation. No fboner is the Holy Spirit defcended upon his head in the form of a Dove, then he is led by the Spirit to be tempted. No fboner doth God fay, This is my Son , then Satan fays, If thon be the Son of God. It is not in the power either of the gift or feals of Grace, to deliver us from the allaults of Satan. They may have the force to repell evil fuggeftions, they have none to prevent them. Yea , the more we are ingaged unto God by our publick vows, and his pledges of favour, fb much more bufie and violent is the rage of that Evil one to encounter us. We are no fboner ftept forth into the field of God , then he labours to wreft our wea* pons out of our hands, or to turn them againft us. The voice from Heaven acknowledged Chrifl to be the Son of God : this Divine Teftimony did not allay the ma- lice of Satan, but exafperate it. Now that venomous Ser- pent fwells with inward poifbn,and hafts to alTail him whom God hath honoured from Heaven. O God , how fhould I look to efcape the fuggeftions of that Wicked one, when the Son of thy love cannot be free ? when even Grace it felf draws on enmity > That enmity that fpared not to ftrike at the head, will it forbear the weakeft and remoteft limb } Arm thou me therefore with an expectation of that I 2 evil 62 Contemplations. evil I cannot avoid. Make thou me as ftrong as he is ma- licious. Say to my foul alfo, Thou art my SW, and let Satan doe his word. All the time of our Saviour's obfcurity I do not find him fet upon. Now that he looks forth to the publick execu- tion of his Divine Office , Satan bends his forces againft him. Our privacy, perhaps, may (it down in peace \ but never man did endeavour a common good without oppo- fition. It is a fign that both the Work is holy , and the Agent faithfull, when we meet with ftrong affronts. We have reafbn to be comforted with nothing fo much as v/ith refiftence. If we were not in a way to do good, we.fhould find no rubs : Satan hath no caufe to moleft his own, and that whilft they go about his own feivice. He defires nothing more, then to make us fmooth paths to fin : but when we would turn our feet tohohnefs, he blocks up the way with Temptations. Who can wonder enough at the fawcinefs of that bold Spiritjthat dares to fet upon the Son of the everliving God? Who can wonder enough at thy meeknefs and patience, O Saviour, that wouldft be tempted ? He wanted not malice and prefumption to afTault thee 5 thou wantedft. not hur mility to endure thofe aflaults. I (hould ftand amazed at this voluntary difpenfation of thine, but that I fee the fufc ception of our humane nature lays thee open to this con- dition. It is neceffarily incident to manhood to be liable to Temptations. Thou wouldeft not have put on Flefh, if thou hadft meant utterly to put off this confluence of our infirmity. If the ftate of innocence could have been any defence againft evil motions, the Fiift Adam had not been tempted, much left the Second. It is not the prefenting of Temptations that can hurt us, but their entertainment. Ill counfel is the fault of the Giver, not of the Refufer. We cannot forbid lewd eyes to look , in at our windows, we may (hut our doors againft their entrance. It is no lefs our praife to have refifted, then Satan's blame to fuggeft evil. Yea, Chrift Tempted. 6j Yea, O BlefTed Saviour, how glorious was it for thee, how happy for us , that thou wert tempted ? Had not Satan tempted thee, how (houldft thou have overcome ? With- out blows there can be no victory, no triumph. How had thy power been manifefted, if no adverfary had tried thee? The Firft Adam was tempted and vanquished 5 the Second Adam, to repay and repair that foil, doth vanquifh in be- ing tempted. Now have we not a Saviour, and High Prieft; that cannot be touched with the feeling of our infirmities 5 but fuch an one as was in all things tempted in like fort , yep without fin. How boldly therefore may we go unto the Throne of grace, that we may receive mercy, and find grace of help in time of need? Yea, this Duel was for us : Now we Ceeby this conflict of our Almighty Champion , what manner of Adveriary we have, how he fights, how he is refilled, how overcome. Now our very Temptation affords us comfort, in that we lee, the dearer we are unto God, the more ob- noxious we are to this trial. Neither can we be difeoura^ ged by the hainoulhels of thole evils whereto we are mo- ved, fince we lee the Son of God Solicited to Infidelity, Covetoufhels , Idolatry. How glorious therefore was ir for thee, O Saviour, how happy for us, that thou wert> tempted } Where then waft thou tempted, O BlelTed Jeju > or whi-' ther wenteft thou to meet with our great Adveriary ? I do not lee thee led into the market-place, or any other part of the City, or thy home- ftead of Nazareth ■> but into the vaft wildernefs, the habitation of beafts 5 a place that car- rieth in it both honour and opportunity. Why wouldfl: thou thus retire thy felf from men ? But as confident Cham- pions are wont to give advantage of ground or weapon to their Antagonift, that the glory of their vi&ory may be the greater : fo wouldft thou, O Saviour, in this conflict with our common Enemy, yield him his own terms for circum- ftances, that thine honour and his foil may be the more. Solitarinels is no fmall help to the fpeed of a Temptation; I 3 Woe 64 Contemplations. Woe to him that is alone : for if he fall, there is not a fecond to lift him up. Thofe that out of an affectation of Holinefs feek for fblitude in rocks and caves of the defarts , do no other then run into the mouth of the danger of Tempta- tion, whilft they think to avoid it. It was enough for thee, to whofe Divine power the gates of hell were weak- nefs, thus to challenge the Prince of darknels. Our care muft be always to efchew all occafions of fpiritual danger, and ( what we may ) to get us out of the reach of Temp- tations. But, O the depth of the Wifedome of God ! How cameft thou, O Saviour, to be thus tempted } That Spirit where- by thou waft conceived as Man, and which was one with thee and the Father as God, led thee into the wildemefs to be tempted of Satan. Whilft thou taughteft us to pray to thy Father, Lead us not into temptation, thou meanteft to inftruct us, that if the fame Spirit led us not into this peri- lous way, we goe not into it. We have ftill the fame con- duct: Let the path be what it will, how can we mhcarry in the hand of a Father? Now may we fay to Satan,as thou didft unto Pilate, Thou couldfi have no power over me, ex- cept it were given thee from above. The Spirit led thee, it did not drive thee. Here was a fweet invitation, no com- pulfion of violence. So abfblutely conformable was thy will to thy Deity, as if both thy Natures had but one Vo- lition. In this firft draught of thy bitter potion, thy foul faid in a real fubjettion , Not my will , but thy will be done. We imitate thee, O Saviour, though we cannot reach to thee : All thine are led by thy Spirit. O teach us to forget that we have wills of our own. The Spirit led thee j thine invincible ftrength did not animate thee into this combat uncalled. What do we weaklings fb far prefume upon our abilities or fuccefi, as that we dare thruft our felves upon Temptations unbidden, unwarranted ? Who can pity the ihipwrack of thofe Mariners, who will needs put forth and hoiie fails in a tempeft ? Forty Chrift Tempted. 6<$ Forty days did our Saviour fpend in the wildernefs, fatt- ing and folitary, all which time was worn out in Tempta- tion ; however the laft brunt, becaufe it was mod: violent, is onely exprelTed. Now could not the Adverfary com- plain of difadvantage, whilft he had the full fcope both of time and place to do his worft. And why did it pleafe thee, O Saviour, tofaftforty days and forty nights : unlefs, as Mojes fatted forty days at the delivery of the Law, and Elias at the reftitution of the Law 3 fo thou thoughteft fit at the accomplifhment of the Law, and the promulgation of the Gofpel, to fulfill the time of both thefe Types of thine 5 wherein thou intended our wonder, not our imi- tation 5 not our imitation of the time, though of the acl.~ Here were no faulty defires of the flefh in thee,to be tamed, no poflibility of a freer and more eafie ailent of the foul to God, that could be affected of thee , who waft perfectly united unto God : but,as for us thou wculdeft fufferdeatha fo for us thou wouldeft (urTer hunger, that we might learn by fatting to prepare our (elves for Temptations. In fatting fo long, thou intended!!: the manifeftation of thy Power 3 in fatting no longer , the truth of thy Manhood. Mofet and Elias , through the miraculous (iiftentation of God , fatted fo long, without any queftion made of the truth of their bodies. So long therefore thou thoughteft good to faft, . as by the reafon of thefe precedents might be without pre- judice of thine Humanity 3 which if it (hould have pleafed thee to fupport, as thou couldft, without means, thy very power might have opened the mouth of cavils againft the verity of thine Humane nature. That thou mighteft there- fore well approve, that there was no difference betwixt thee and us but fin, thou that couldft have fatted without hunger, and lived without meat, wouldft both feed , and faft, and hunger. Who can bedilcouraged with the fcantinefs of friends or bodily provisions, when he fees his Saviour thus long defti- tute of all earthly comforts, both of fociety and fuftenance? Oh 66 Contemplation*. Oh the policy and malice of that old Serpent , When he fees Chrift bewray fbme infirmity of nature in being hun- gry, then he lays fbreft at him by Temptations. His eye was never off from our Saviour all the time of his fequeftra- tion 5 and now that he thinks he efpies any one part to lie open, he drives at it with all his might. We have to doe with an Adverfary nole(s vigilant then malicious, who will be fure to watch all opportunities of our mifchief, and where he (ees any advantage of weaknels , will not neg- lect it. How fhould we ftand upon our guard for preven- tion, both that we may not give him occalions of our hurt, nor take hurt by thofe we have given ? When our Saviour was hungry , Satan tempts him in matter of Food , not then of Wealth or Glory. He well knows both what baits to fifli withall , and when , and how to lay them. How iafe and happy (hall we be, if we (hall bend our greateft care where we dilcern the moft danger. In every Temptation there is an appearance of good , whether of the body, mind, or eftate. The firft is the luft -of the flefh, in any carnal defire 5 the iecond the pride of heart and life 5 the third the luft of the eyes. To all thefe the Firft Adam is tempted, and in all mifcarried 5 the Second Adamh tempted to them all, and overcometL The firft man was tempted to carnal appetite, by the forbidden fruit 3 to pride, by the (uggeftion of being as God 3 to co- vetouihels, in the ambitious defire of knowing good and evil. Satan havingfound all the motions fo fuccelsful with the Firft Adam in his innocent eftate, will now tread the lame fteps in his Temptations of the Second. The ftones muft be made bread, there is the motion to a carnal appe- tite. The guard and attendence of Angels muft be pre- fumed on, there is a motion to pride. The Kingdomes of the earth and the glory of them muft be offered , there to covetoufnefs and ambition. Satan could not but have heard God (ay, This is my wel- bdoved Chrifl: Tempted. 65 beloved Son^ he had heard the MefTage and the Caroll of the Angels 5 he law the Star, and the Journey and Offerings of the Sages} he could not but take notice of the gratula- tions oiiachary^ Simeon^ Anna--) he well knew the Pre- dictions of the Prophets : yet now that he (aw Chrifl fain- ting with hunger, as not comprehending how infirmities could confift with a Godhead, he can fay, If thou be the Son of God. Had not Satan known that the Son of God 'was to come into the World, he had never (aid, If thou be the Son of God. His very fuppoiition convinces him : The ground of his temptation anfwers it felf If therefore Chriji feemed to be a meer Man, becaufe after- forty ^ays he was hungry, why was he not confelTed more then a Man, in that for forty davs he hungred not? The motive of the temptation is worfe then the motion,- If thou be the Son of God. Satan could not chufe another fuggeftion of fb great importance. All the work of our Redemption, of our Salvation, depends upon this one Truth, Chrifl k the Son of God. How ihould he elfe have ranfomed the World } how {hould he have done, how {hould he have (uffered that which was fatisfactory to his Father's wrath ) How (hould his actions or paffion have been valuable to the fins of all the World? What marvell is it if we, that are fbns by Adoption, be alTaulted with the doubts of our intereft in God, when the naturall Son, the Son of his Effence, is thus tempted ? Since all our comfort confifts in this point, here muft needs be laid the chief battery 5 and here mud be placed our ftrongeft defence. To turn Stones into Bread, had been no more faulty in it (elf, then to turn Water into Wine : But to doe this in a diftruft of his Father's Providence, to abufe his power and liberty in doing it, to work a miracle of Satan s choice, had been difagreeable to the Son of God. There is no- thing more ordinary with our (pirituall Enemy, then by occafion of want to move us to unwarrantable courfes : Thou art poor, fteal --, Thou canft not rife by honed: means, K ufe 66 Contemplations. u(e indirect. How ealie had it been for our Saviour, to have confounded Satan by the power of his Godhead } But he rather chufes to vanquifh him by the Sword of the Spirit, that he might teach us how to refift and overcome the powers of-darknefs. If he had fubdued Satan by the Almighty power of the Deity, we might have had what to wonder at, riot what to imitate: now he ufeth that weapon which may be familiar unto us, that he may teach our weaknefs how to be victorious. Nothing in heaven or earth can beat the forces of Hell, but the Word of God. How carefully ihould we furnifh our (elves with this pow- erful! munition } how (hould our hearts and mouths be full of it? Teach me^ 0 Lord^ the way of thy Statutes: 0 take not from me the words of Truth. Let them be my Songs in the houfe of my pilgrimage'-, Jo Jhall I make anfwer to my Blaf- phemers. What needed Chrifi to have anfwered Satan at all, if it had not been to teach us, that Temptations muft not have their way, but mull: be anfwered by refiftence, and refitted by the Word ? I do not hear our Saviour averre himfelf to-be a God, againft the blafphemous insinuation of Satan, neither do I fee him working this miraculous Converfion, . to prove himfelf the Son of God : but moll: wifely he takes away the ground of the Temptation. Satan had taken it for granted, that man cannot be (uftained without bread , and therefore infers the neceflity of making bread of Hones. Our Savi- our (hews him from an infallible Word, that he had mif- layed his (uggeftion , That man lives not by uiual food onely, hut by every word that proceedeth from the mouth of God. He can either (uftain without bread, as he did Mofes and El/as 3 or with a miraculous bread, as the Ifraelites with Manna 3 or (end ordinary means miraculoufly,as food to his Prophet by the Ravens 3 or miraculoufly multiply ordinary means, as the Meal and Oil to the Sareptan Widow. All things are fufiained by his Almighty Word. Indeed we live by food, but not by any virtue that is without God 5 without the con- Chrift Temped. 6j concurrence of whofe Providence, bread would rather choak then nourifh us. Let him withdraw his hand from his creatures, in* their greateft abundance we perith. Why do we therefore bend our eyes on th.£ means, and not look up to the' hand that gives the bleffing > What lb neceflary dependence hath the blefling upon the creature, if our Prayers hold them not together > As we may not neglect the means, fo we may not negleft the procurement of a bleffing upon the means, nor be unthank* fulr to the hand that hath given the bleffing. In the firft aflault Satan moves Chrift to doubt of his Fa- ther's Providence, and to ufe unlawfull means to help him- ielf: in the next he moves him to prelumeupon his Father's proteCtion,and the (erviCe of his bleiTed Angels. He grounds the firft upon a conceit of want, • the next of abundance. If he be in extremes, it is all to one end, to miflead unto evill. If we cannot be driven down to Defpair, he labours to lift us up. to Prefumption. It is not one foil that can put this bold Spirit out of countenance. Temptations, like waves, break one in the neck of another. Whilft we are in this warfare, we muft make account, that the repulfe of one Temptation doth but invite to another. That Blefled Saviour of ours that was content to be led from Jordan into the Wildernels, for the advantage of the firft Temptation, yields to be led from the Wildernefs to Jerttfalem, for the advantage of the (econd. The Place doth not a little avail to the A&. The Wildernefs was fit for a Temptation arifing from want, it was not fit for a Temptation moving to vain-glory: The populous City was the fitteft for fuch a motion. Jerufalem was the glory of the World, the Temple was the glory of Jerufalem, the Pinacle the higheft piece of the Pinacle : there is Chrift content to be fet for the opportunity of Temptation. O Saviour of men, how can we wonder enough at this humi- lity of thine, that thou wo uldft fo far abafe thy felf, as to fuffer thy pure and (acred Body to be tranfported by the K 2 pre- 68 Contemplations. prefumptuous and malicious hand of that unclean Spirit > It was not his power, it was thy patience that de(erves our admiration. Neither can this fecm ovef-ftrange to us, when we confider , t)iat if Satan be the Head of wicked men, wicked men are the Members of Satan. What was Pi/ate, or the Jews that perfecuted thine innocence , but lims of this Devil } And why are we then amazed, to fee thee touched and locally tranfported by the Head , when we fee thee yielding thy (elf over to be crucified by the Members ? If Satan did the worfe and greater mediately by their hands, no marvel if he doe the lefs and eafier imme- diately by his own , yet neither of them without thy vo- luntary difpenfation. He could not have looked at thee without thee. And if the Son of God did thus fuffer his own holy and precious Body to be carried by Satan 5 what wonder is it, if that Enemy have fometimes power given him over the finfull bodies of the adopted Ions of God ? It is not the ftrength of Faith that can fecure us from the out- ward violences of that Evil one. This difference I find be- twixt his fpiritual and bodily afTaults : thole are beaten back by the (hield of Faith, thele admit not of fuchrepulfe. As the beft man* may be lame, blind, difeafed 5 fo, through the permiflion of God, he may be bodily vexed by the old Man-flayer. Grace was never given us for a Target againft external Affli&ions. Methinks I fee Chrifi hoifed upon- the higheft Battlements of the Temple, whole very roof was an hundred and thirty cubits high -■> aud Satan ftanding by him, with this fpeech in his mouth: Well then, fince in the matter of nourifh- ment thou wilt needs depend upon thy Father's Providence, that he can without means fuftain thee, take now farther trial of that Providence in thy miraculous prefervation 5 Caftthy felf down from this height. Behold, thou art here in Jerufaleni) the famous and holy City of the World 5 here thou art on the top of the Pinacle of that Temple which is dedicated to thy Father, and, if thou be God, to thy . felf; Chrift Tempted. 6$ &lf , the eyes of all men are now fixt upon thee : there cannot be deviled a more ready way to fpread thy glory, and to proclaim thy Deity, then by c.ifting thy felfhead- long to the Earth. All the World will (ay, there is more in thee then a Man 3 and for danger, there can be none : What can hurt him that is the Son of God ? And where- fore ferves that glorious Guard of Angels, which have by Divine Commiifion taken upon them the charge of thine Humanity ? Since therefore in one adfc thou maift be both fafe and celebrated, truft thy Father and thole thy iervice- able Spirits with thine allured prelervation $ Caflthyjelf down. And why didft thou not, O thou malignant Spirit, endeavour to caft down my Saviour by thole fame pre- fumptuous hands that brought him up, fince the defcent is more ealie then the railing up } Was it becaufe it had not been fo great an advantage to thee that he (hould fall by thy means, as by his own } Falling into fin was more then to fall from the pinacle. Still thy care and fait is, to make us authours to our (elves of evil. Thou gaineft nothing by our bodily hurt, if the Soul be iafe. Or was it rather for that thou couldft not ? I doubt not but thy malice could as well have lerved to have offered this meafure to himfelf^ as to his holy Apoftle fbon after : but he that bounded thy power tethers thee (horter. Thou couldd not , thou canft not doe what thou wouldft. He that would permit thee to carry him up, binds thy hands from carting him down. .And woe were it for us, if thou wert not ever (tinted. Why did Satan carry up Chrifl Co high, but on pur- pofe that his fall might be the more deadly ? So deals he ftill with us , he exalts us , that we may be dangeroufly abaled : He puffs men up with fwelling thoughts of their own worthinels , that they may be vile in the eyes of God , and fall into condemnation. It is the manner of God, to caft down , that he may raile $ to abafe, that he may exalt : contrarily Satan raifes up, that he may throw K 3 down, 70 Contemplations. down, and intends nothing but our deje&ion in our ad- vancement. Height of place gives opportunity of Temptation. Thus bufie is that Wicked one in working againft the members of Chriji. If any of them be in eminence above others , thofe he labours moft to ruinate. They had need to ftand faft, that ftand high : Both there is more danger of their falling, and more hurt in their fall. . He that had prefumed thus far to tempt the Lord of Life, would fain now dare him alfo to prefume upon his Deity : If thou be the Son of God, caji thy felf down. There is not a more tried (haft in all his quiver then this, a perfwafion to men to bear themfelves too bold upon the favour of God. Thou art the Eleft and Redeemed of God 5 fin, be- caufe Grace hath abounded } fin, that it may abound. Thou art fate enough though thou offend 5 be not too much an adverfary to thy own liberty. Falfe Spirit, it is no liberty to fin, but fervitude rather 5 there is no liberty but in the fteedome from fin. Every one of us that hath the hope of Sons muft purge himfelf ', even as he is pure that hath re- deemed us. We are bought with a price, therefore mud: we glprifie God in our body andJpirits,for they are Gods. Our Sonthip teaches us awe and obedience j and therefore, be- caufe we are' Sons, we will not caft our felves down into fin. How idlely do Satan and wicked men meafure God by the crooked line of their own mifcqnceit ? I wife Chnji cannot be the Son of God, unlefs he caft himfelf down from the Pinacle , unlefs he come down from the Crofs. God is not mercifull, unlefs he humour them in all their defires § not juft, unlefs he take fpeedy vengeance where they re- quire it. -But when they havefpent their folly upon thefe vain imaginations, Chriji is the Son of God, though he ftay on the top of the Temple : God will be mercifull, though we mifcarry, and juft, though finners feem lawlefi. Neither will he be any other then he is , or meafured by any rule but himfelf. But Chrift Tempted. j\ But what is this I fee? Satan himfelf with a Bible under his arm,with a Text in his mouth,/* h written^ Hejhall give hte Angels charge over thee $ How ftill in that Wicked one doth Subtlety ftrive with Prefumption } Who could not but over- wonder at this, if he did not conilder, that fince the Devil dares to touch the facred Body of Chrift with his hand, he may well touch the Scriptures of God with his tongue } Let no man henceforth marvel to hear Hereticks or Hypocrites quote Scriptures , when Satan hirnfelf hath not fpared to cite them. What are they the worfe for this, more then that holy Body which is transported ? Some have been poifbned by their meats and drinks 3 yet either thefe nourifh us, or nothing. It is not the Letter of the Scripture that can carry it , but the Senfe : if we divide thefe two, we profane and abufe that Word we alledge. And wherefore doth this foul Spirit urge a Text , but for imitation, for prevention, and for fiiccefs } Chrift had al- ledged a Scripture unto him, he reralledges Scripture unto Chrift, At leaftwife he will counterfeit an imitation of the Son of God. Neither is it in this alone 5 what one aft ever palled the hand of God , which Satan did not apifhly attempt to fecond ) If we follow Chrift in the out- ward a&ion with contrary intentions, we follow Satan in following Chrift. Or, perhaps, Satan meant to make Chrift hereby weary of this weapon : As we fee fafhions, when they are taken up of the unworthy , are caft off by the Great. It was, doubtlefs, one caufe why Chrift afterward forbad the Devil even to corifefs the Truth, becaufe his mouth was a Slander. But- chiefly doeth he this for a bet- ter colour of his Temptation : He gilds over this falfe me- tal with Scripture, that it may pals current. Even now is Satan transformed into an Angel of light , and will feem godly for a mifchief. If Hypocrites make a fair (hew to deceive with a glorious luftre of holinefs, we fee whence they borrowed it. How many thou (and fouls are betrayed by the abufe of that Word, whofe ufe is fbvereign and fa- ving }. j 2 Contemplation?. ving. No Devil is fo dangerous as the religious Devil. If good meat turn to the nourifhment, not of nature, but of the difeale, we may not forbear to feed, but endeavour to purge the body of thofe evil humours which caule the fto- mack>to work againft it (elf. O God, thou that haft given us light, give us clear and found eyes, that we may take comtbrt of that light thou haft given us. Thy Word is holy 5 make our Hearts fo, and then (hall they find that Word not more true then cordial. Let not this Divine Table of thine be made a fnare to our fouls. What can be a better ad then to (peak Scripture ? It were a wonder if Satan (hould doe a good thing vvdl. He cites Scripture then, but with mutilation and distortion : it comes not out of his mouth, but maimed and perverted : one piece is left , all milapplied. Thole that wreft or mangle Scripture for their own turn, it is eafie to fee from what School they come. Let us take the Word from the Authour, not from the Uiurper. David would not doubt to eat that fheep which he pulled out of the mouth of the Bear or Lion. He fiall give his Angels charge over thee. O comfortable aflurance of our protection ! God's Children never goe unattended : Like unto great Princes we walk ever in the midft of our Guard, though invilible, yet true, carefull, powerfull. What creatures are fo glorious as the Angels of heaven ? yet their Maker hath (et them to ferve us. Our Adoption makes us at once great and (afe. We may be contemptible and ignominious in the eyes of the world j but the Angels of God ob ferve us the while, and fcorn not to wait upon us in our homelieft occafions. The Sun or the Light may we Keep out of our houies, the Air we cannot , much le(s thefe Spirits , that are more fimple and immaterial. No walls , no bolts can (ever them from our (ides : they accompany us in dungeons, they go with us into our exile. How can we either fear danger, or com- plain of folitarinefs, whilft we have fo unfeparable, fo glo- rious Companions ? Is Chrift Tempted. 73 Is our Saviour diftafted with Scripture becaufe Satan mif-lays it in his di(h > Doth he not rather (hatch this fword out of that impure hand, and beat Satan with the weapon which he abufcth } It is written , Thou fialt not tempt the Lord thy God, The Scripture is one, as that God whole it is. Where it carries an appearance of difficulty or incon- venience, it needs no light to clear it, but that which it hath in it (elf. All doubts that may arife from it are fully anfwered by collation. It is true that God hath taken this care, and given this charge of his own : He will have them kept, not in their fins : they may truft him, they may not tempt him : he meant to incpurage their Faith , not their Prefumption. To caft our felves upon any immediate Pro- vidence when means fail not, is to difbbey, in (lead of be- lieving God. We may challenge God on his word, we may not ftrain him beyond it : We may make account of what he promifed, we may not fubjedt his promifes to un- juft examinations 5 and where no need is, make trial of his Power, Juftice, Mercy, by devices of our own. All the Devils in Hell could not elude the force of this Divine anfwer : and now Satan lees how vainly he tempteth Chrift to tempt God. Yet again for all this do I fee him fetting upon the Son of God. Satan is not foiled, when he is refifted. Neither Diffidence nor Prefumption can faften upon Chrift 5 he fhall be tried with Honour. As fome expert Fencer that challenges at all weapons , fb doth his great Enemy. In vain (hall we plead our skill in fome, if we fail in any. It muft be our wifedom to be prepared for all kind of AlTauks. As thofe that hold Towns and Forts do not onely defend themfelves from Incurfions, but from the Cannon and the Pioneer. Still doth that fubtle Serpent traverfe his ground for an advantage. The Temple is not high enough for his next Temptation 3 he therefore carries up Chrift to the top of an exceeding high Mountain. All enemies in pitcht fields ftrive for the benefit of the Hill, or River* or Wind, L or 74 Contemplations. or Sun. That which his fervant BMk, did by his inftiga- tion, himfelf doth now immediately, change places in hope of prevailing. If the obfcure Country will not move us, he tries what the Court can doe ^ if not our Home , the Tavern , if not the Field, our Clofet. As no place is left free by his malice, Co no place muft be made prejudicial by cur carelefnefs : and as we fhould always watch over our felves, lb then moft when the opportunity carries caufe of fufpicion. Wherefore is Chrijl carried up Co high but for profpeft > If the Kingdoms of the earth and their glory were onely to be prelented to his Imagination, the Valley would have ferved 5 if to the outward Senfe, no Hill could fufrice. Cir- cular bodies, though (mall, cannot be leen at once. This (bow was made to both : divers Kingdoms lying round about Judaea, were reprelented to the Eye } the glory of them to the Imagination. Satan meant the Eye could tempt the Fancy, no lefs then the Fancy could tempt the Will. How many thouiand fouls have died of the wound of the Eye } If we do not let in fin at the window of the Eye, or the door of the Ear, it cannot enter into our Hearts. If there be any pomp, majefty, pleafure, bravery in the world, where fhould it be but in the Courts of Princes , whom God hath made his Images, his Deputies on earth ? There is foft raiment , fumptuous feafts , rich jewels , ho- nourable attendence, glorious triumphs, royal ftate. Thefe Satan lays out to the faireft (how. But oh the craft of that old Serpent ! Many a Care attends Greatnefs : No Crown is without Thorns : High (eats are never but uneafie. All thofe infinite difcontentments which are the (hadow of earthly Sovereignty he hides out of the way } nothing may be feen but what may both pleafe and allure. Satan is ftill and ever like himfelf. If Temptations might be but turn'd about and (hewn on both fides, the Kingdom of darkne(i would not be Co populous. Now whenfbever the Tempter fets Chrifl: Tempted. 75 fets upon any poor Soul, all fting of confcience, wrath , judgment, torment is concealed, as if they were not. No- thing may appear to the eye but pleafure, profit, and a feeming happinefs in the enjoying our defires. Thole other wofull objtcls are referved for the farewell offing that our mifery may be leen and felt at once. When we are once fure, Satan is a Tyrant 5 till then, he is a Parafite. There can be no fafety, if we do not view as well the back as the face of Temptations. But oh preemption and impudence that Hell it felf may be alhamed of ! The Devil dares fay to Chrift, All thefe will 1 give thee, if thou wilt fall down and worjloip me. That beggarly Spirit, that hath not an inch of Earth, can offer the whole World to the Maker, to the Owner of it. The Slave of God would be adored of his Creatour. How can we hope he (hould be (paring of falfe boafts, and of unreafonable promiles unto us, when he dares offer King- doms to him by whom Kings reign ? Temptations on the right hand are mod dangerous. How many that have been hardned with Fear, have melted with Honour } There is no doubt of that Soul that will not bite at the golden hook. Falie Liars and vain-glorious Boafters fee the top of their pedigree : if I may not rather fay, that Satan doth borrow the ule of their tongues for a time. Whereas faithfull is he that hath promifed, who will alfo doe it. Fidelity and Truth is the ilTue of Heaven. If Idolatry were not a dear fin to Satan, he would not be fo importunate to compais it. It is miierable to fee how he draws the world inlenfibly into this fin, which they profefs to deteft. Thole that would rather hazzard the furnace then worfhip Gold in a Statue , yet do adore it in the ftamp , and find no fault with themielves. If our hearts be drawn to ftoop unto an over»hrgh relpecl: of any creature, we are Idolaters. O God, it is no marvel if thy jealoufie be kindled at the admiffion of any of thine own L 2 works j6 Contemplations. works into a competition of honour with their Creatour. Never did our Saviour fay, Avoid, Satan, till now. It is a juft indignation that is conceived at the motion of a ri- vality with God. Neither yet did Chrifi exerciie his Di- vine power in this command , but by the necelTary force of Scripture drives away that impure Tempter $ It is writ- ten , Thou jhalt worfljjp the Lord thy God , and him onely /halt thou ferve. The reft of our Saviour's anfwers were more full and dired then that they could admit of a re- ply 5 but this was fo flat andabfolute, that it utterly daun- ted the courage of Satan, and put him to a (hamefull flight, and made him for the time weary of his trade. The way to be rid of the troubleibme felicitations of that Wicked one is continued refiftence. He that forcibly drove the Tempter from himfelf, takes him off from us , and will not abide his aflaults perpetual. It is our exer- cise and trial that he intends, not our confufion. Simon called. AS the Sun in his firft riling draws all eyes to it , fo did this Sun of righteoufnefs , when he firft (hone forth into the world. His miraculous Cures drew Patients, his Divine Doctrine drew Auditours, both together drew the admiring multitude by troops after him. And why do we not ftill follow thee, O Saviour, through defarts and moun- tains, over land and feas, that we may be both healed and taught ? It was thy word, that when thou wert lift #/>,- thou wouldfl draw all men unto thee : Behold , thou art lift up long lince, both to the Tree of (hame, and to the Throne of Simon called. 77 ©f heavenly Glory, Draw us , and we fhall rim after thee* Thy Word is (till the fame, though proclaimed by mens thy Virtue is (till the lame, though exercifed upon the spi- rits of men. Oh give us to hunger after both , that by both our fouls may be fatisfied. I fee the people not onely following Chrift, but prefling upon him. Even very Unmannerlinefs finds here both ex- cufe and acceptation. They did not keep their diftances in an awe to the Majefty of the Speaker, whilft they were ravifhed with the power of the Speech : yet did not our Saviour check their unreverent thronging, but rather in- courages their forwardness. We cannot offend thee, O God, with the importunity of our defires. It likes thee well, that the Kingdom of heaven fhould fijfer violence. Our flacknefs doth ever difpleafe thee, never our ve» hemency. The throng of Auditours forced Chrift to leave thefhore, and to make Peters Ship his Pulpit. Never were there fiich nets call: out of that fifher-boat before. Whilft he was Upon the land, he healed the fick bodies by his touch: now that he was upon the Sea, he cured the fick fouls by his doctrine 5 and is purpofely fevered from the multitude, that he may unite them to him. He that made both Sea and Land, caufeth both of them to confpire to-the oppor- tunnies of doing good. Simon was bufie wafhing his nets. Even thole nets that caught nothing muft be wafhed, no left then if they had fped well. The night's toil doth not excufe his day's work.- Little did Simon think of leaving thofe nets which he fb carefully wafhed , and now Chrift interrupts him with the favour and bleffing of his gracious pretence. Labour in our calling ( how homely foever ) makes us capable of Divine benedi&ion. The honeft Filher-man, when he faw the people flock after Chrift^nd heard him (peak with' fuch power, could not but conceive a general and confute apprehenfion of fome excellent worth in fuch a Teacher, L 3 and 7 8 Contemplations. and therefore is glad to honour his Ship with luch a Gueft} and is firft Chrift's Hoft by Sea, ere he is his Dilciple by land. An humble and ferviceable entertainment of a Pro- phet of God was a good foundation of his future honour. He that would fo eafily lend Chrift his hand and his Ship , was likely foon after to beftow himlelf upon his Saviour. Simon hath no iooner done this fervice to Chrift, then Chrift is preparing for his reward : when the Sermon is ended, the Ship-room (hall be paid for abundantly : nei- ther (hall the Hoft expect any other Pay-mafter then him- fel£ hunch forth into the deep , end let down your Nets to make a draught. That (hip which lent Chrift an opportu- nity of catching men upon the fhore, (hall be requited with a plentifull draught of fifth in the deep. It had been as eafie for our Saviour to have brought the fifti to Peters (hip , dole to the fhore , yet, as chufing rather to have the (hip carried to the (hole of fi(h, he bids , Lanch forth into the deep. In his Miracles-, he loves ever to meet Nature in her bounds 5 and when (he hath done her beft, to fiipply the reft by his over-ruling power. The lame power therefore that could have caufed the fifties to leap upon dry land, or to leave themlelves forfaken of the waters upon the lands of the Lake,will rather find them in a place natural to their abiding. Lanch out into the deep. Rather in a defire to gratifie and obey his Gueft, then to pleafure himfelf, will Simon beftow one caft of his Net. Had Chrift injoyned him an harder task, he had not refil- led. Yet not without an allegation of the unlikelihood of fuccefs 5 Mafter, we have travailed all night, and caught no- thing 5 yet at thy word I will let down the Net. The night was the fitteft time for the hopes of their trade -, not un- juftly might Simon mif doubt his fpeed by day, when he had worn out the night in unprofitable labour. Sometimes God crofteth the faireft of our expectations , and gives a bleffmg to thofe times and means whereof we delpair.That pains Simon called. 79 pains cannot be caft away, which we refolve to lo(e for Chrift. O God, how many do I fee cafting out their Nets in the great Lake of the world, which in the whole night of their life have caught nothing ? They conceive mifihief and bring forth iniquity : They hatch Cockatrices eggs, and weave the Spiders web : he that eateth of their eggs dieth^ and that which is troden upon breakcth out into a Serpent, Their webs /ha// be no garment , neither flail they cover them- felves with their labours, 0 ye fins of men, how long will ye love vanity , and follow after lies . What lhall we fay to this excefs of gain? The Nets break, the (hips fink with their burthen. O happy complaint of too large a capture! O Saviour, ifthofe ApoftolicalveiTelsofthy firft rigging were thus over-laid , ours flote and totter with a balafted lightnels. Thou, who art no lefs prefent in thele bottoms of ours, lade them with an equal fraught of con- verted (buls, and let us praiie thee for thus finking. Simon was a skilfull Filher, and knew well the depth of his trade 5 and now perceiving more then Art or Nature in this draught , he falls down at the knees of Jefv* , faying , Lord, goefrom me, for 1 am a (in full man. Himfclf is caught in this Net. He doth not greedily fall upon fo unexpected and profitable a booty,but he turns his eyes from the draught to himfelf , from the acl: to the Authour, acknowledging vilenefs in the one, in the other Majefty : Goefrom me, Lord, for I am a ftnfnll man. It had been pity the honeft Filher-man fhould have been taken at his word. O Simon , thy Saviour is come into Jthine own (hip to call thee, to call others by thee unto Blefled- Simon called. 81 BlefTednefc, and deft thou fay, Lord, goe from me ? As if the Patient ftiould fay to the Phyfician, Depart from me, for I am fick. It was the voice of Aftonifhment, not of Diflike 5 the voice of Humility , not of Difconteatment. Yea, becaule thou art a finfull man, therefore hath thy Sa- viour need to come to thee, to ftay with thee 5 and be- caufe thou art humble in the acknowledgment of thy fin- fulnefs, therefore Chrifi delights to abide with thee , and will call thee to abide with him. No man ever fared the worfe for abafing himfelf to his God. Chrifi hath left many a foul for froward and unkind ufage 5 never any for the difparagement of it fel£ and intreaties of humility, Simon could not devife how to hold Chrifi farter , then by thus filing to him to be gone , then by thus pleading his Unworthinefs. O ray fbulv be not weary of complaining of thine own wretchednefs 5 difgrace thy felf to him that knows thy vilenefs , be aftonifhed at thofe mercies which have fhamed thine ill defervings. Thy Saviour hath no power to go away from a proftrate heart. He that reflfts the proud, heartens the lowly. Fear not, for I will make thee hence- forth a Fijher of men. Loe, this Humility is rewarded with an Apoftlelhip. What had the Earth ever more glorious then a Legacy from Heaven > He that bade Chrifi go from him, (hall have the honour to go firft on this happy errand. This was a Trade that Simon had no skill of: it could not but be enough to him, that Chrifi faid, / will make thee: the Miracle (hewed him able to make good his word. He that hath power to command the Fifties to be taken, can eafily inable the hands to take them. What is this Divine Trade of ours then but a fpiritual Pifcation ? The World is a Sea, Souls like Fifties fwim at liberty in this Deep, the Nets of wholfbme Doftrine draw up fbme to the fhore of Grace and Glory. How much skill, and toil, and patience is requifite in this Art ? Who if fifficuKt for thefe things ? This Sea, thefe Nets, the M Fifhers, 8 2 Contemplations. Fiftiers, the Fifh, the Veflels , are all thine, O God 3 doe what thou wilt in us, and by us. Give us ability and grace to take 5 give men will and grace to be taken j and take thou Glory by that which thou haft given. XI. The Marriage in Cana. WAS this then thy firft Miracle, O Saviour, that thou wroughteft in Cana of Galilee ? And could there be a greater Miracle then this , that having been thirty years upon earth, thou didft no Miracle till now ? that thy Divinity did hide it (elf thus long inFlefh? that (b long thou wouldft lie obfcure in a corner of Galilee , un- known to that World thou cameft to redeem } that lb long thou wouldft ftrain the patient expectation of thole who, ever fince thy Star, waited upon the revelation of a Mef> fiat? We filly wretches, if we have but a dram of Vertue, are ready to let it out to the beft (how : Thou, who rer ceivedji not the Spirit by meafure^ wouldft content thy (elf with a willing ob(curity, and concealed!! that Power that made the World, in the roof of an Humane bread: , in a Cottage of Nazareth. O Saviour, none of thy Miracles is more worthy of afconifhment, then thy not doing of Mi- racles. What thou didft in private, thy wifedom thought fit for (ecrecy : but if thy BlefTed Mother had not been ac- quainted with fbme domeftical Wonders, (he had not now expected a Miracle abroad. The Stars are not feen by day 5 the Sun it (elf is not (een by night. As it is no fmall art to hide Art, (b is it no fmall glory to conceal Glory. Thy firft publick Miracle graceth a Marriage. It is an ancient and The Marriage in Cana. 83 and laudable inftitution,that the Rites of Matrimony (hould not want a (blemn celebration. When are Feafts in fea- fbn, if not at the recovery of our loft Rib? if not at this main change of our eftate, wherein the joy of obtaining meets with the hope of farther comforts ? The Son of the Virgin and the Mother of that Son are both at a Wedding. It was in all likelihood fome of their Kindred to whofe nuptiall feaft they were invited fo far: yet was it more the honour of the adr, then of the perfbn, that Chrift inten- ded. He that made the firft Marriage in Paradife, beftows his fir ft Miracle upon a GaHUan Marriage. He that was the Authour of Matrimony and lancYified it, doth by his Holy prefence honour the refemblance of his eternall union with his Church. How boldly may "we fpit in the faces of all the impure Adverfaries of Wedlock, when the Son of Cod pleafes to honour it } The glorious Bridegroom of the Church knew well how ready men would be to place fhame even in the moft law- full conjunctions 3 and therefore his firft work (hall be to countenance his own Ordinance. Happy is that Wedding where Chrift is a Gueft. O Saviour, thole that marry in thee cannot marry without thee. There is no holy Marri- age whereat thou art not ( however invifible, yet ) truly prefent, by thy Spirit, by thy gracious Benediction. Thou makeft Marriages in Heaven, thou blefTeft them frOm Hea- ven. O thou that haft betrothed us to thy felf in Truth and Righteoufhefs, do thou conlummate that happy Marri- age of ours in the higheft Heavens. It was no rich or fump- tuous Bridal to which Chrift with his Mother and Difciples vouchsafed to come from the farther parts of Galilee. I find him not at the magnificent feafts or triumphs of the Great: The proud pomp of the World did not agree with the ftate of a Servant. This poor needy Bridegroom wants drink for his guefts. The BlefTed Virgin, ( though a ftranger to the houfe,) out of a charitable compaffion, and a friendly defiie to maintain the decency of an hofpitall entertainment, M 2 in- 84 Contemplation!. inquires into the wants of her Hofr, pities them, bemoans them, where there was power of redrefs. When the wine failed, the mother ofjef/tsfu/d unto him, They have no wine. How well doth it befeem the eyes of piety and Chriftian love, to look into the ncceiTities of others? She that con- ceived the God of mercies both in her heart and in her womb, doth not fix her eyes upon her own Trencher, but fearcheth into the penury of a poor Ifraelite, and feels thofe wants whereof he complains not. They are made for them- felves, whofe thoughts are onely taken up with their own (tore or indigence. There was wine enough for a meal, though not for a feaft -0 and if there were not wine enough, there was e- nough water : yet the Holy Virgin complains of the want of wine, and is troubled with the very lack of fuperfluity. The bounty of our God reaches not to our life onely, but to our contentment 5 neither hath he thought good to allow us onely the bread of fufficiency , but fbmetimes of pleafure. One while that is but neceiTary, which fome other time were fuperfluous. It is a fcrupulous in;u(tice,to leant our lelves, where God hath been liberal. To whom fhoujd we complain of any want, but to the Maker and Giver of all things? The BlelTed Vkgin knew to whom (he fued. She had good reafon to know the Divine nature and power of her Son. Perhaps the Bride- groom was not fo needy, but, if not by his purle, yet by his credit he might have fupplied that want , or , it were hard ifftfcttc of the neighbour-guefts (had they been duely fjlicited ) might not have furnifhed him with Co much wine as might fuffice for the laft (ervice of a dinner : But Bk-iTed Mary knew a nearer way 5 (he did not think beft to lade at the ihallow Chanel , but runs rather to the Well-head, where fhe may dip and fill the Firkins at once with eafe. It may be (lie law that ihe Train of chrtfi ( which unbidden followed unto that Feaft; and unexpec- tedly added to the number oftheguefts ) might help for- ward The Marriage in Cana. 85 ward that defect ^ and therefore (he juftly folicits her Son J ejus for a fiipply. Whether we want Bread, or Water, cr Wine, Necellaries or Comforts, whither thould we run, O Saviour, but to that infinite munificence of thine, which neither denieth , nor upbraideth any thing } We cannot want, we cannot abound, but from thee. Give us what thou wilt,, fo thou give us Contentment with what thou giveft. But what is this I hear ? A (harp anfwer to the (hit of a Mother : 0 woman, what have I to doe with thee? He whole fweet mildnels and mercy never lent away any iup- pliant difcontented , doth he onely frown upon her that bare him ? He that commands us to honour Father and Mother, doth he di(dain her whole fleih he took } God forbid : Love and Duty doth not exempt Parents from due admonition. She fblicited Chrifi as a Mother , he an- fwers her as a Woman. If fhe were the Mother of his Flelh, his Deity was eternal. She might not fo remember her (elf to be a Mother, that (he (hould forget (he was a Wo- man 5 nor (b look upon him as a Son, that (he (hould not regard him as a God. He was fo obedient to her as a Mo- ther, that withall (he muft obey him as her God. That part which he took from her (hall oblerve her : She muft ©bferve that nature which came from above, and made her both a Woman and a Mother. Matter of miracle concer- ned the Godhead onely } Supernatural things were above the fphere of flelhly relation. If now the BleiTed Virgin will be prelcribing cither time or form unto Divine ads, 0 woman, what have I to doe with thee, my hour is not come i In al! bodily afrions his ftyle was, 0 Mother : in fpiritua! and heavenly, 0 Woman. Neither is it for us in the holy affairs of God to know any faces $ yea, if we have k^own Chriji heretofore according to the flefh , henceforth k>iow we him fo no more. O Bit (Ted Virgin, if in that heavenly Glory wherein thou, ait thou canft take notice of thefe earthly things , M 3 with 86 Contemplations. with what indignation doft thou look upon the prefump- tuous Superftition of vain men , whole fuits make thee more then a Solicitour of Divine Favours > Thy Huma- nity is not loft in thy Motherhood, nor in thy Glory : The reipe&s of Nature reach not (b high as Heaven. It is far from thee to abide that Honour which is ftoln from thy Redeemer. There is a Marriage whereto we are invited, yea,where- in we are already interelTed, not as the Guefts onely, but as the Bride 5 in which there fhall be no want of the Wine of gladnefs. It is marvel, if in thefe earthly Banquets there be not (bme lack. In thy preface, O Saviour, there is f ni- ne fs of joy, and at thy right hand are pleafures for evermore. Bleffed are they that are called to the Marriage-fupper of the Lamb. , Even in that rough Anfwer doth the Bleffed Virgin de- lay caufe of hope. If his hour were not yet come, it was therefore coming : When the expectation of the guefts and the necefiity of the occafion had made fit room for the Mi- racle, it (hall come forth, and challenge their wonder. Faithfully therefore and obfervantly doth (he turn her fpeech from her Son to the Waiters : Whatfoever he faith unto you, doe it. How well doth it befeem the Mother of Chrifi to agree with his Father in Heaven, who(e voice from Heaven (aid , This is my wel-beloved Son , hear him . to give when he is not requefted. The very infinuations of our neceffities are no lefs violent then fuccelsfull. We think the meafure of humane bounty runs over, when we obtain but what we ask with importunity : that infinite Goodnefs keeps within bounds, when it overflows the defires of our hearts. As he (aid, (b he did. The word of Chrift either is his afr, or concurs with it. He did not ftand ftill when he (aid, / will come, but he went as he (pake. When the Ruler in- treated him for his Son, Come down ere he die, our Saviour ftirr'd not a foot : The Centurion did but complain of the fickne(s of his Servant, and Chriji unasked fays, 1 will come and heal him. That he might be far from (b much as (ee- ming to honour wealth,and defpi(e meanneis, he that came in the fhape of a Servant, would goe down to the (ick Ser- vant's Pallet, would not goe to the Bed of the rich Ruler's Son. It is the bafeft motive of refpeft, that arifeth meerly from outward Greatnefs. Either more Grace, or more need, may juftly challenge our favourable regards, no le(s then private Obligations. Even (b, O Saviour, that which thou offeredftto doe for the Centurion's Servant, haft thou done for us. We were (ick unto death} (b far had the dead palfie of Sin over- taken us, that there was no life of Grace left in us : when thou wert not content to (it ftill in Heaven, and (ay, I will cure them'^ but addedft alio, / will come and cure them, Thy felf cameft down accordingly to this miferable World, and haft perfcnally healed us, fo as now we Jlull not die, N 2 but Q2 Contemplation*. but live, and declare thy works, O Lord. And oh that we could enough praife that love and mercy which hath lb gracioufty abated thee, and could be but (b low deje&ed before thee, as thou haft (looped low unto us 5 that we could be but as lowly fubjedts of thy Goodnels, as we are unworthy ! O admirable return of humility ! Chrifl willgoe down to vifit the lick Servant : The Mafter of that Servant lays, Lord, Lam not worthy that thou fJjouldjl come under my roof. The Jewifi Elders, that went before to mediate for him; could lay, He is worthy that thou fiouldfl doe this for him: but the Centurion, when he comes, to fpeak for himfelf, / am not worthy. They laid, he was worthy of Chrifl's Mi- racle : he lays, he is unworthy of Chriji's Prefence. There is great difference betwixt others valuations, and our own. Sometimes the world under-rates him that finds realbn to let an high price upon himfelf: Sometimes again it over- va- lues a man that knows juft caufe of his own humiliation. If others miftake us, this can be no warrant for our errour. We cannot be wile, unlels we receive the knowledge of our lelves by direct beams, not by reflexion, unlels we have learned to contemn un juft applaules, and, {corning the flattery of the World, to frown upon our own vilenels. L ord, 1 am not worthy. Many a one, if he had been in the Centurion's coat, would have thought well of it. A Captain, a man of good ability and command, a founder of a Synagogue, a Patron of Religion 5 yet he overlooks all thele, and when he cafts his eye upon the Divine worth of Chrifl, and his own weaknefs, he lays, I am not worthy : Alas! Lord, I am a Gentile, an Alien, a man of bloud } thou art Holy, thou art Omnipotent. True Humility will teach us to find out the beft of another, and the worft piece of our lelves. Pride contrarily (hews us nothing but matter of admirati- on in our lelves, in others of contempt. Whilft he confeft himfelf unworthy of any favour, he approved himfelf wor- thy The good Centurion. 9 3 thy of all. Had not Chrift been before in his heart, he could not have thought himfelf unworthy to entertain that Gueft within his houle. Under the low roof of an humble bread doth God ever delight to dwell. The (rate of his Palace may not be meafiired by the height, but by the depth. Brags and bold faces do ofttimes carry it away with men 3 nothing prevails with God but our voluntary de* jedrion?. It is fit the foundation fhould be laid deep, where the building is high. The Centurion's Humility was not more low then his Faith was lofty : That reaches up into Hea* ven, and in the face of humane weaknefs defcries Omnipo* tence: Onely fay the word, and my Servant Jhall be whole* • Had the Centurion's roof been Heaven it felf, it could not have been worthy to be come under of him whole Word was Almighty, and who was the Almighty Word of his Father. Such is Chrijl confefled by him that (ays, One- ly fay the word. None but a Divine power is unlimited : neither hath Faith any other bounds then God himfelf There needs no footing to remove Mountains, or Devils, but a word. Do but (ay the word, O Saviour* my Sin (hall be remitted, my Soul (hall be healed, my Body (hall be raifed from duft, both Soul and Body (hall be glorious. Whereupon then was the fteddy confidence of the good Centurion ? He (aw how powerfull his own word was with thofe that were under his command, (though himfelf were under the command of another,) the force whereof exten* dedeventoabfent performances: well therefore might heap- gue,that a free and unbounded power might give infallible commands, and that the mod obftinate Difeafe muft there- fore needs yield to the beck of the God of Nature. Weak- nefs may (hew us what is in ftrength: By one drop of wa- ter we may (ee what is in the main Ocean. I marvell not if the Centurion were kind to his Servants,for they were duti- ful 1 to him : he can but lay, Doe this, and it is done. Thefe mutuall refpe&s draw on each other: Chearfull anddili- N 3 gent 94 Contemplations. gent (ervice in the one, calls for a due and favourable care in the othet They that negleft to pleafe, cannot com- plain to be negletted. Oh that I could be but (uch a Ser- vant to mine heavenly Mafter ! Alas! every of his Com- mands fays, Doe this, and I doe it not: every of his Inhi- bitions (ays, Doe it not, and I doe it. He fays, Goe from the World $ I run to it : he (ays, Come to me 3 I run from him. Woe is me! this is not fervice, but enmity. How can I look for favour, whilft I return rebellion? It is a gracious Mafter whom we ferve$ there can be no Duty of ours that he fees not, that he acknowledges not, that he crowns not. We could not but be happy, if we could be officious. What can be more marvellous then to fee Chrifl marvell } All marvelling fuppofes an ignorance going before, and a knowledge following fome accident unexpected. Now who wrought this Faith in the Centurion, but he that wondred at it } He knew well what he wrought, becaufe he wrought what he would , yet he wondred at what he both wrought and knew 5 to teach us, much more to ad- mire that which he at once knows and holds admirable. He wrought this Faith as God, he wondred at it as Man: God wrought,and Man admired : he that was both did both, to teach us where to beftow our wonder. I never find Chrifl wondring at gold or filver, at the coftly and curious works of humane skill or induftry: yea, when the Difci- ples wondred at the magnificence of the Temple, he rebu- ked them rather. I find him not wondring at the frame of Heaven and Earth, nor at the orderly difpofition of all crea- tures and events : the familiarity of thefe things intercepts the admiration. But when he fees the grace or acis of Faith, he (b approves them, that he is ravifhed with wonder. He that rejoyced in the view of his Creation, to fee that of nothing he had made all things good, rcjoyccs no lefs in fhe reformation of his Creature, to fee that he had made good of evil!. Behold, thou art fair, my Love, behold, thou art The good Centurion. cj 5 art fair ', How fuddenly were all the t~ars of that mournfull train dried up with a joyfull aftonilhment } How foon is that Funeral-banquet turned into a new Birth-day-feaft ? What driving was here to falute the late carkafs of their returned neighbour? What awfull and admiring looks were call: up- on that Lord of life, who feeming homely, was approved Omnipotent ? How gladly did every tongue celebrate both the work and the authour ? A great Prophet is raifed up amongjt us, and, God hath vifited his people, A Prophet was the higheft name they could find for hirr^ whom they faw like themlelves in fhape, above themlelves in power. They were not yet acquainted with God mamfejhd in the flejh. This Miracle might well have aflured them of more then a Prophet : but he that raifed the dead man from the Bier would not fuddenly raile thele dead hearts from the grave of Infidelity. They (hall lee realbn enough to know, that the Prophet who was railed up to them was the God that now vifited them, and at laft Ihould doe as much for them as he had done for the young man, raile them from death to life, from dull: to glory* 0> XIV. Tk io2 Contemplation*. XIV. The Ruler's Son cured. TH E Bounty of God fo exceedeth mans, that there is a contrariety in the exercife of it. We (hut our hands becaufe we opened them } God therefore opens his becaule he hath opened them. God's mercies are as com- fortable in their ifTue, as in themfelves. Seldome ever do bleffings go alone : Where our Saviour iupplied the Bride- groom's Wine, there he heals the Ruler s Son. He had not in all thefe coafts of Galilee done any Miracle but here. To him that hath Jh all be given. We do not find Chriji oft attended with Nobility 3 here he is. It was fbme great Peer, or (bme noted Courtier, that was now a fuitour to him for his dying Son. Earthly Greatnefs is no defence againft Afflictions. We men for- bear the mighty : Difeafe and Death know no faces of Lords or Monarchs. Could thefe be bribed, they would be too ridi. Why (hould we grudge not to be privileged, when we fee there is no fpare of the Greateft } This noble Ruler liftens after Chriji's return into Ga- lilee. The moft eminent amongft men will be glad to hear- ken after Chriji in their neceflity. Happy was it for him that his Son was fick 3 he had not elfe been acquainted with his Saviour,- his Soul had continued fick of ignorance and unbelief. Why el(e doth our good God fend us pain, lolTcs, oppofition, but that he may be fought to } Are we afflicted, whither (hould we go but to Cana, to leek Chriji . The chofen veiTel would be rid of Temptations, he hears of a (iipply of Grace. The fick man asks releafe, receives patience 5 life,and receives glory. Let us ask what we think beft, let him give what he knows bed:. With one word doth Chrift heal two Patients, the Son, and the Father 3 the Son's Fever, the Father's UnbelieC That operative word of our Saviour was not without the intention of a trial. Had not the Ruler gone home fatis- fied with that intimation of his Son's life and recovery, neither of them had been blefled with fuccek Now th« news of performance meets him one half of the way : and he that believed fomewhat ere he came, and more when he went, grew to more Faith in the way 5 and when he came home, inlarged his Faith to all the skirts of his Fa- mily. A weak Faith may be true , but a true Faith is growing. He that boafts of a full ftature in the firft mo- ment of his aflent, may prefatne, but doth not believe. Great men cannot want clients, their example fways fome, their authority more 3 they cannot go to either of *he other worlds alone. In vain do they pretend power over others., who labour not to draw their families unto Cod. XV, Tk The Dumb Devil ejefted. 107 XV. The Dumb Devil eje&ed. THat the Prince of our Peace might approve his vic- tories perfect, wherefoever he met with the Prince of darknefs he foiled him, he ejected him. He found him in Heaven^ thence did he throw him headlong, and veri- fied his Prophet, I have cafi thee out of mine holy mountain. And if the Devils left their firft habitation, it was becaufe (being Devils) they could not keep it. Their eftate indeed they might have kept, and did not 5 their habitation they would have kept, and might not. Horn art thou fain from heaven, 0 Lucifer .eak naturally but what hath the in- ftrumentsoffpeechy which becaufe fpirits want, they can no otherwife (peak vocally, then as they take voices to themfelves in taking bodies. This Devill was not there- fore dumb in his nature, but in his effeft: The man was dumb by the operation of that Devill which poflefled him, and now the a&ion is attributed to the fpirit, which was fubje&ively in the man. It is not yon thatjpea^ faith our Saviour, hut the Spirit of your Father that fpeakgth in you. As it is in bodily difeafes, that they do not infeft us alike, fbme feize upon the humours, others upon the fpirits $ fbme aflault the brain, others the heart or lungs: fb in bodily and fpirituall pofleflions $ in fbme the evill fpirit takes away their fenfes5in fbme their lims,in fome their inward faculties, like as fpiritually they afTett to move us unto leverall fins, one to Luft, another to Covetoufnels or Ambition, another ro Cruelty : and their names have diftinguifhed them accor- ding to thefe various effe&s. This was a dumb Devill, which The Dnmb Devil ejeBed. 1 09 which yet had pofTelTed not the tongue onely of this man, but his ear 5 nor that onely, but ( as it feems ) his eyes too. O fiibtle and tyrannous fpirit, that obflru&s all ways to the Soul, that keeps out all means of grace both from the door and windows of the Hearty yea, that flops up all paflages, whether of ingrefs, or egrefs 5 of ingrefs at the Eye, or Ear, of egrefs at the Mouth -, that there might be no capacity of redrefs ! What holy ufe is there of our Tongue but to praife out: Maker, to confefs our (ins, to inform our brethren ? How rife is this dumb Devill every- where, whilft he flops the mouths of Chriflians from theft ufefull and neceffary duties? For what end hath man thofe two privileges above his fellow-creatures, Reafon, and Speech, but that, as by the one he may conceive of the great works of his Maker* which the reft cannot, fb by the other he may exprefs what he conceives to the honour of the Creatour both of them and himfelf ? And why are all other creatures laid to praife God, and bidden to praife him, but becaufe they doe it by the apprehenfion, by the expreffion of man? lithe hea- vens declare the glory of God j how doe they it but to the eyes and by the tongue of that man for whom they were made? It' is no fmall honour whereof the envious Spirit* fhallrob his Maker, if he can clofe up the mouth of his one- ly rationall and vocall creature, and turn the beft of his' workmanihip into a dumb Idol, that hath a month and fpeak* not. Lord, open thou my hps\ and my month flull fijew forth thy praife. Praife is not more neceffary then complaint 5 praife of God, then complaint of bur felves, whether to God or men. The onely amends we can make to God, when we have not had the grace to avoid fin, is to confefs the fin we have not avoided : This is the fponge that wipes out all the blots and blurs of our lives. If we confefs onr Jins, he is faithfnll and jufi to forgive us onrfens, and to clean feus- from all unrigkteonfhejf. P 3 -, Tbat Contemplations. no That cunning Man-flayer knows there is no way to purge the (ick foul but upward, by carting out the vicious humour wherewith it is clogged 5 and therefore holds the lips clofe, that the heart may not di£burthen it (elf by fo wholfome evacuation. When I kept (Hence, my bones con* fumed : For day and night thy hand, O Lord, was heavy upon me j my moifiure is turned into the drought of fummer. O let me confefs againft my (elf my wickednefs unto thee, that thou maift forgive the punifhment of my fin. We have a Tongue for God, when we prai(e him 5 for our felves, when we pray and confefs -■> for our brethren, when we (peak the truth for their information 3 which if we hold back in unrighteoufne(s, we yield unto that dumb Devil. Where do we not fee that accurfed Spirit > He is on the Bench , when the mute or partial Judge (peaks not for truth and innocence : He is in the Pulpit, when the Prophets of God (mother, Or halve, or adulterate the met fage of their Matter : He is at the Bar, when irreligious Ju- rours dare lend an oath to fear, to hope, to gain : He is in the Market, when godle(s Chapmen for their peny (ell the truth and their foul : He is in the common conversion of men, when the tongue belies the heart, flatters the guilty, balketh reproofs even in the fouleft crimes. O Thou who onely art ftronger then that ftrong one, caft him out of the hearts and mouths of men. // is time for thee, Lord, to tvorJ^ for they have defiroyed thy Law. That it might well appear this impediment was not na- tural, (0 (bon as the man is freed from the (pirit, his tongue is free to his (peech. The effects of (pirits as they are wrought , (b they cea(e at once. If the Son of God do but remove our (piritual poffeflion , we (hall pre(ently break forth into the praife of God, into the confeflion of our vilenefs, into the proteffion of truth. But what ftrange variety do I (ee in the (pe&atours' of his Miracle, fbme wondering, others cenfuring, a third fort tempting, a fourth applauding } There was never man or The 'Dumb Devil eje&ed. 1 1 1 or action but was iubje& to variety of conftru&ions. What man could be (b holy as he that was God } what aft could be more worthy then the difpoiTeflion of an evil ipirit ? Yet this man, this act? pafTeth thefe differences of interpre- tation. What can we doe to undergoe but one opinion ? If we give alms, and faft, fbme will magnifie our charity and devotion, others will tax our hypocrifie : if we give not, iome will condemn our hard-heartednefs, others will allow our care of juftice.. If we preach plainly, to fbme it will favour of a carelefs flubbering, to others of a morti- fied fincerity : elaborately, fbme will tax our affectation, others will applaud our diligence in drefling the delicate viands of God. What marvel is it if it be thus with our imperfection, when it fared not otherwife with him that was purity and righteoufnefs it felf } The auftere Fore- runner otChrifl came neither eating nor drinking , they fay, He hatha Devih The Son of man came eating and drinking 5 they fay, This man is a glutton, a friend of Publicans and finners. And here one of his holy ads carries away at once wonder, cenfure, doubt, celebration. There is no way fate for a man, but to fquare his actions by the right rule of juftice, of charity -0 and then let the world have leave to fpend their gloffes at pleafure. It was an heroi- cal resolution of the chofen VeiTel, / pafs very little to be judged of you, or of mans day. I marvel! not if the people marvelled, for here were four wonders in one 5 the blind law, the deaf heard, the dumb fpakc, the Demoniack is delivered. Wonder was due to fb rare and powerfull a work, and, if not this, no- thing. We can cait away admiration upon the poor de- vices or activities of men 5 hew much more upon the ex- traordinary works of Omni potency ? Whofb knows the frame of Heaven and Earth, fhall not much be affected with the imperfect effects of frail humanity -7 but (hall with no left ravifhment of foul acknowledge the miraculous works- of the dime Almighty hand. Neither is the fpiritual ejec- tion i i 2 Contemplations. tion worthy of any meaner entertainment. Rarity and Difficulty are wont to caufe wonder. There are many things which have wonder in their worth, and lofe it in their frequency : there are fome which have it in their ftrangenels, and lofe it in their facility : Both meet in this. To lee men haunted, yea pofleiTed with a dumb Devil, is fo frequent, that it is a juft wonder to find^ man free: but to find the dumb fpirit caft out of a man, and to hear him praifingGod, confeffing his fins, teaching others the fweet experiments of mercy , deferves juft admiration. If the Cynick fought in the market for a Man amongft men, well may we feek amongft men for a Convert. Neither is the difficulty le(s then the rareneii. The ftrong man hath the polTeffion, all paiTages are block'd up, all helps barred, by the treachery of our nature. If any foul be rescued from thefe (piritual wickednefles, it is the praife of him that doeth wonders alone. But whom do I fee wondering } The multitude. The un- learned beholders follow that acl: with wonder, which the learned Scribes entertain with obloquy. God hath revea- led thofe things to babes, which he hath hid from the wife and prudent. With what (corn did thofe great Rabbins fpeak of thefe fons of the earth, This people that knows not the Law is accurfed . One Devil ( according to their fuppolition ) may be ufed to call: out another. How far the command of one (i fpirk 1 1 4 Contemplation*. fpirit over another may extend, it is a fecret of infernal ftate, too deep for the inquiry of men. The thing it (elf is ap- parent 5 upon compaft , and precontracted composition, one gives way to other for the common advantage. As we fee in the Commonwealth of Cheaters and Cutpurfes, one doeth the faft, another is feed to bring it out, and to procure reftitution : both are of the trade, both conipire to the fraud 5 the a&our falls not out with the revealer, but divides with him that cunning fpoil. One malicious mifcreant fets the Devil on work to the inflicting of difeafe or death 5 another upon agreement, for a farther fpiritual gain, takes him off : There is a Devil in both : And if there feem more bodily favour, there is no left fpiritual danger in the latter : In the one Satan wins the agent, the firitour in the other. It will be no caufe of difcord in Hell, that one Devil gives eafe to the body which another tormented, that both may triumph in the gain of a fbuL Oh God, that any creature which bears thine Image fhould not abhor to be beholden to the powers of hell for aid, for advice ! // it not becaufe there is not a God in Ijrael, that men go to inquire of the God of Efyon . {hew us now that thou haft no lefs power over Heaven. There is a kind of un- reafbnablenefs of defire and infatiableneft in Infidelity 5 it never knows when it hath evidence enough. This which the Jews over-looked was a more irrefragable demonftra- tion of Divinity, then that which they deiired. A Devil was more then a Meteor, or a parcel of an element : to caft out a Devil by command , more then to command fire from heaven. Infidelity ever loves to be her own carver. No fon can be more like a father,then thefe Jews to their progenitors in the defart. That there might be no fear of degenerating into good, they alio of old tempted God in the Wildernefi. Firft , they are weary of the Egyptian bondage, and are ready to fall out with God and Mofes for their fray in thofe furnaces. By ten miraculous Plagues they are freed , and going out of thofe confines the Egyp- tians follow them, the Sea is before them : now they are more affii&ed with their liberty then their fervitude. The Sea yields way, the Egyptians are drowned : and now that they are fafeon the other fhore, they tempt the providence of God for water. The Rock yields it them } then, no lefs for bread and meat. God fends them Manna and Quails : they cry out of the food of Angels. Their prefent enemies in the way are vanquifhed 5 they whine at the men of meafures in the heart of Canaan. Nothing from God but mercy 3 nothing from them but temptations. Their true brood both in nature and in fin had abundant proofs of the Mejjiah ; if curing the blind, Jame, difeafed, dea£ dumb, ejecting Devils, over-ruling the elements, rai- ling the dead , could have been fufficient : yet ftill they muft Matthew called. 1 17 muft have a fign from Heaven, and (hut up in the ftyle of the Tempter, JfthoubetheChrift. The gracious heart is credulous : Even where it fees not, it believes 5 and where it fees but a little, it believes a great deal. Neither doth it prefiime to prefcribe unto God what and how he (hall work '-, but takes what it finds, and unmovably refts in what it takes. Any miracle, no miracle ferves enough for their aflent, who have built their faith upon the Gofpel of the Lord Je/us. XVI. Matthew called. TH E number of the Apoftles was not yet full 5 one room is left void for a future occupant : who can but expeft that it is referved for fbme eminent perfbn > and behold, Matthew the Publican is the man. O the ftrange election of Chrifi ! Thofe other Difciples, whofe calling is recorded, were from the Fifher-boat, this from the Toll-booth : They were unlettered,this infamous. The condition was not in it felf finfull, but as the Taxes which the Romans impofed on God's free people were odious, fo the Collec"tours, the Farmers of them abominable. Be- fides that it was hard to hold that feat without oppreffion, without exa&ion. One that beft knew it, branded it with poling and fycophancy : and now, behold a griping Publi- can called to the Family, to the Apoftlefhip, to the Secre- tary fhip of God. Who can delpair in the conference of his unworthinefs , when he fees this pattern of the free bounty of him that calleth us } Merits do not carry it in the gracious election of God, but his meer favour. There Q. 3 fate n8 "Contemplations. fate Matthew the Publican bufie in his Ccunting-houfe, reckoning up the fums of his Rentals, taking up his Ar- rerages, and wrangling for denied Duties 5 and did (b lit- tle think of a Saviour, that he did not lb much as look at his palTage 5 but, Jefus, as he pajfed by,faw a wan fitting at the receit ofcuftome, named Matthew. As if this profpeft had been ludden and cafual, Jcfus few him in faffing by. O Saviour, before the world was , thou faweft that man fitting there, thou faweft thine own paiTage, thou (aweft his call in thy paflage 5 and now thou goeft purpolely that way that thou mighteft fee and call. Nothing can be hid from that piercing eye, one glance whereof hath difcerned a Dilciple in the cloaths of a Publican : That habit, that (hop of extortion cannot conceal from thee a veffel of elec- tion. In all forms thou knoweft thine own } and in thine own time (halt fetch them out of the diiguifes of their foul fins, or unfit conditions. What (aweft thou , O Saviour, in that Publican, that might either allure thine eye, or not offend it> what but an hateful 1 trade, an evil eye, a grip- pie hand, bloudy tables, heaps of fpoil ? Yet now thou ftidft, Follow me. Thou that (aidft once to Jerufalem, Thy birth and nativity is of the land of Canaan 5 thy father was an Amorite, thy mother an Hittite : Thy navel was not cut, neither wert thou wafhed in water, to fupple thee 5 thou waft not faked at all, thou waji not fwadaled at all : None eye pitied thee, but thou waft cafi out in the open fields , to the loathing of thy perfon, in the day that thou waft born : And when 1 pajfed by thee, and J aw thee polluted in thine own bloud, lfaid unto thee, Live, yea, Ifaid unto thee when thou waft in thy bloud, Live : now alio, when thou palled ft by, and (aweft Matthew fitting at the receit of cuftome, faidft to him, Follow me. The life of this Publican was fo much worfe then the birth of that forlorn Amorite, as, Follow me,, was more thtx\,Live. What canft thou fee in us, O God,but ugly deformities,horrible fins,defpicable mileries ? yet doth it pJeafe thy mercy to lay unto us both,L?ve, zud,Fol!ow me. The Matthew called. i 1 9 The juft man is the firft accufer of himfelf Whom Jo we hear to blazon the (hame of Matthew, but his own mouth } Matthew the Evangelift tells us of Matthew the Publican. His fellows call him Levi , as willing to lay their finger upon the fpot of his unplealing profefiion : himfelf will not fmother nor blanch it a whit, but pu- bliQies it to all the world, in a thankfull recognition of the mercy that called him 5 as liking well that his bafenefs (hould ferve for a fit foil to fet off the glorious luftre of his grace by whom he was elected. What matters it how vile we are, O God, Co thy glory may arife in our abafe- ment } That word was enough, Follow me 5 fpoken by the fame tongue that (aid to the corps at Nain, Toung man^ I fay to thee, Arife. He that (aid at firft, Let there be lights (ays now , Follow me. That power fweetly inclines which could forcibly command : the force is not more unrefiftible then the inclination. When the Sun (nines upon the Ice- icles, can they chute but mek , and fall ) when it looks into a dungeon, can the place chule but be enlightned ? Do we (ee the Jet drawing up ftraws to it, the Load-ftone iron, and dp we marvel if the Omnipotent Saviour, by the influence of his grace, attract the heart of a Publican ? He aroJey and followed him. We are all naturally aver(e from thee, O God : do thou but bid us follow thee, draw us by thy powerfull word, and we (hall run after thee. Alas ! thou (peakeft, and we (it (till 5 thou fpeakefl: by thine outward Word to our ear, and we (tir not : Speak thou by the (ecret and efFectual Word of thy Spirit to our heart 3 the World cannot hold us down, Satan cannot (lop our way, we (hall ari(e, and follow thee. It was not a more bufie then gainfull trade that Matthew abandoned to follow Chriji into poverty : and now he caft away his Counters, and (truck his Tallies, and eroded his Books, and contemned his heaps of Cafh in companion of that better Treafure which he fore(aw lie open in that happy iao Contemplation?. happy attcndence. If any commodity be valued of us too dear to be parted with for Chrijl, we are more fit to be Publicans then Difciples. Our Saviour invites Matthew to a Difcipleihip $ Matthew invites him to a Feaft. The joy of his Call makes him begin his abdication of the world in a Banquet. Here was not a more chearfull thankfulnefs in the Invi- ter, then a gracious humility in the Gueft. The new Ser- vant bids his Mafter, the Publican his Saviour, and is ho- noured with (b blefled a prefence. I do not find where Jefus was ever bidden to any table, and refilled : If a Pha- rifee, if a Publican invited him, he made not dainty to go : Not for the pleafure of the ditties, what was that to him, who began his work in a whole Lent of days ? But ( as it was his meat and drinks to doe the will of his Father ) for the benefit of (b winning a convention. If he (ate with Sinners, he converted them $ if with Converts, he confir- med and inftrufted them 5 if with the Poor, he fed them 5 if with the Rich in fubftance, he made them richer in grace. At whole board did he ever fit,and left not his hoft a gainer? The poor Bridegroom entertains him, and hath his water- pots filled with Wine : Simon the Pharilee entertains him, and hath his table honoured with the publick remiffion of a penitent finner, with the heavenly do&rine of remiffion : 'Zacch£Hf entertains him , falvation came that day to his houfe with the Authour of it. That prefence made the Publican a (on of Abraham : Matthew is recompenfed for his feaft with an Apoftle(hip .* Martha and Mary entertain him, and befides Divine inftru&ion receive their brother from the dead. O Saviour, whether thou feaft us, or we feaft thee, in both of them is bleflednefs. Where a Publican is the Feaft-mafter , it is no marvel if the guefts be Publicans and Sinners. Whether they came alone, out of the hope of that mercy which they (aw their fellow had found 5 or whether Matthew invited them, to be partners of that plentifull grace whereof he had taftedj I in- Matthew called. 121 I inquire not. Publicans and Sinners will flock together , the one hatefull for their trade, the other for their vicious life. Common contempt hath wrought them to an una- nimity , and fends them to feek mutual comfort in that fbciety, which all others held loathfome and contagious. Moderate correction humbleth and ihameth the offender : whereas a cruel feverity makes men defperate, and drives them to thofe courfes whereby they are more dangeroufly infected. How many have gone into the prifon faulty, and returned flagitious ? If Publicans were not Sinners, they were no whit beholden to their neighbours. What a table-full was here > The Son of God befet with Publicans and Sinners. O happy Publicans and Sinners, that had found out their Saviour ! O mercifull Saviour,that difdained not Publicans and Sinners ! What finner can fear to kneel before thee, when he fees Publicans and Sinners fit with thee } Who can fear to be de(pi(ed of thy meeknefs and mercy, which didft not ab- hor to converfe with the outcafts of men ? Thou didft not defpife the Thief confeffing upon the Crofs, nor the Sin- ner weeping upon thy feet , nor the Canaanite crying to thee in the way, nor the blufhing Adulterefs , nor the odious Publican , nor the forlwearing Difciple , nor the perfecutour of Difciples , nor thine own Executioners. How can we be unwelcome to thee , if we come with tears in our eyes , faith in our hearts, reftitution in our hands } O Saviour, our breafts are too oft ihut upon thee, thy bofbme is ever open to us. We are as great finners as the confbrts of thefe Publicans, why fhould we defpair of a room at thy Table ? The fquint-eyed Pharifees look a-crofs at all the actions oFChriji ; where they fhould have admired his mercy, they cavil at his holine(s 3 They fiid to his Difciples, Why eateth your Majier with Publicans and Sinners ? They durft not fay thus to the Mafter, whofe anfwer ("they knew) would fbon have convinced them : This wind (thev hoped) might R fcake 12 2 Contemplations. fhake the weak faith of the Difciples; They (peak where they may be mod likely to hurt. All the crue of Satani- cal inftruments have learnt this craft of their old Tutour in Paradiie. We cannot reverence that man whom we think unholy. Chrift had loftjjie hearts of his followers, if they had entertained the leaft fulpicion of his impurity, which the murmur of thefe envious Pharilees would fain inflnuate. He cannot be worthy to be followed that is unclean $ He cannot but be unclean that eateth with Publicans and Sin- ners. Proud and foolifh Pharifees ! Ye faft whilft Chrift. eateth f, ye faft in your houfes, whilft Chrift eateth in other mens \ ye faft with your own, whilft Chrift feafts with fin- ners : But if ye faft in pride, whilft Chrift eats in humility $ if ye faft at home for merit or popularity, whilft Chrift feafts with finners for companion, for edification, for converfion 5 your faft is unclean, his feaft is holy $ ye (hall have your portion with hypocrites, when thole Publicans and Sinners ihall be glorious. When thefe cenfarers thought the Difciples had offen- ded, they fpeak not to them, but to their Mafter, Why doe thy Difciples that which is not UwfuU \i now , when they thought Chrift offended, they fpeak not to him, but to the Difciples. Thus, like true make-bates, they go about to make a breach in the family of Chrift , by letting off the one from the other. The quick eye of our Saviour hath loon efpied the pack of their fraud , and therefore be takes the word? out of the mouths of his Difciples into his own. They had fpoke of Chrift to the Difciples 5 Chrift anfwersfor the Difciples concerning himielf,T/6e whole need not the Phyfician^ but the [u% According to the two qua- lities of pride, fcorn and over-weening, thefe iniblent Pha- rifees over-rated their own holinefs, contemned the noted unholinefs of others : . as if themielves were not tainted with fecret fins, as if others could not be cleanfed by re- pentance. The leaicher of hearts meets with their arro- gance, and finds thofe Tufticiaries finfull, thofe Sinners juft The Chrift among the Gergeiens. 123 The fpiritual Phyfician finds the (icknefs of thole Sinners wholfbme , the health of thofe Pharifees defperate : that wholfbme, becaufe it calls for the help of the Phyfician 5 this defperate, becaufe it needs not. Every foul is fick 3 thofe moll: that feel it not. Thofe that feel it complain^ thofe that complain have cure : thofe that feel it not fhall find themfelves dying ere they can wifh to recover. O blefled Phyfician, by whofe ftripes we are healed, by whofe death we live, happy are they that are under thy hands, (ick, as of fin, fb of lorrow for fin. It is as unpofllble they (hould die, as it is unpofiible for thee to want either skill, or power, or mercy. Sin hath made us fick unto death x make thou us but as fick of our fins, we are as fafe as thou art gracious. XVII. Chrift among the Gergefens ; or^Legion, and the Gadarene Herd. I Do not any-where find fo furious a Demoniack as amongft the Gergefens. Satan is moft tyrannous where he is obeyed moft. Chrift no fboner failed over the lake, then he was met by two pofTeffed Gadarenes. The ex- treme rage of the one hath drowned the mention of the other. Yet in the midft of all that cruelty of the evil Spirit, there was (bmetimes a remiflion , if not an inter* million, of vexation. If oft-times Satan caught him, then fbmetimes, in the fame violence, he caught him not. It was no thank to that malignant one, who, as he was in- defatigable in his executions, fo unmeafurable in his malice 5 R 2 but 124 Contemplations. but to the mercifull over-ruling of God, who, in a gracious refpedl: to the weaknefs of his poor creatures , limits the fpightfull attempts of that immortal Enemy, and takes off this Maftive whilft we may take breath. He, who in his juftice gives way to fome onfets of Satan, in his mercy re- trains them : fo regarding our defervings, that withall he regards our ftrength. If way {hould be given to that ma- licious fpirit, we could not fubfift $ no violent thing can endure: and if Satan might have his will, we (hould no moment be free. He can be no more weary of doing evil to us, then God is of doing good. Are we therefore pre- served from the malignity of thefe powers of darknefs, Blefjed be our ftrong helper, thai hath not given us over to be a prey unto their teeth. Or if lome (cope have been gi- ven to that envious one to afflict us, hath it been with fa- vourable limitations, it is thine onely mercy, O God, that hath chained and muzzled up this band-dOg, (b as that he may (cratch us with his paws, but cannot pierce us with his fangs. Far, far is this from our deierts, who had too well merited a juft abdication from thy favour and pro- tection, and an interminable feifure by Satan, both in foul and body. Neither do I here fee more matter of thanks to our God, for our immunity from the external injuries of Satan, then occafion of ferious inquiry into his power over us for the fpiritual. I fee (bme that think themfelves fafe from this ghoftly tyranny, becaufe they (bmetimes find themfelves in good moods, free from the fuggeftions of grols fins, much more from the commiflion. Vain men , that feed themfelves with (b falfe and frivolous comforts ! will they not fee Satan, through the juft permiffion of God, the fame to the Soul in mental poflelTions that he is to the Body in corporal? The worft Demoniack hath his lightfome refpites^ not ever tortured, not ever furious : betwixt whiles he might look fbberly, talk fenfibly, move regularly. It is a wofull comfort that we fin not always. There is no Ma fter fo Chrift among the Gergefens. 125 fb barbarous as to require of his Slave a perpetual unin- termitted toil : yet, though he (bmetimes eat, fleep, reft, he is a vallal ftill. If that Wicked one have drawn us to a cuftomary perpetration of evil, and have wrought us to a frequent iteration of the fame fin, this is gage enough for our fervitude, matter enough for his tyranny and in^ fultation. He that would be our Tormentour always, cares onely to be fbmetimes our Tempter. The poileiTed is bound, as with the invifible fetters of Satan, fb with the material chains of the inhabitants. What can bodily force prevail againft a fpirit ? Yet they endea- vour this reftraint of the man, whether out of charity, or juftice: charity, that he might not hurthimfelf} juftice, that he might not hurt others. None do fb much befriend the Demoniack as thofe that bind him. Neither may the fpiritually poflefled be otherwife handled : for though this act. of the enemy be plaufible, and to appearance pleafant^ yet there is more danger in this dear and fmiling tyranny. Two forts of chains are fit for outrageous finners 5 good Laws, unpartial Executions , that they may not hurt, that they may not be hurt to eternal death. Thefe iron chains are na fboner faft then broken. There was more then an humane power in this difruption. It is not hard to conceive the utmoft of nature in this kind of actions. Sampfon doth not break the cords and ropes like a thread of tow, but God by Sampfon: The man doth not break thefe chains, but the Spirit. How ftrong is the arm of thefe evil angels ? how far tranfcending the ordinary courfe of nature } They are not called Powers for nothing. What flefh and bloud could but tremble at the palpable inequality of this match, if herein the mercifull protection of our God did not the rather magnifie it felf, that fomuch ftrength met with fo much malice hath not prevailed againft us ? In fpite of both we are in fafe hands. He that fb eafily brake the iron fetters, can never break the adamantine chain of our Faith. In vain do the chafing R. 3 billows Let thefe wild Demoniacks know, that God hath provided chains for them that will hold, even everlajling chains un- der darknefs. Thefe are fuch as rauft hold the Devils themfelves ("their Mafters) unto the judgment of the great Day 3 how much more thofe impotent ValTals } Oh that men would furTer themfelves to be bound to their good behaviour by the fweet and eafie recognizances of their duty to their God, and the care of their own fouls, that fb they might rather be bound up in the bundle of life. It was not for reft that thefe chains were torn off, but for more motion. This prifbner runs away from his friends, he cannot run away from his Jaolour. He is now carried into the Wildernefe, not by meer external force, but by internal impulfion \ carried by the fame power that un- bound him, for the opportunity of his tyranny, for the honour of the place, for the afTamifhment of his body, for the avoidance of all means of reGftence. Solitary De- farts are the delights of Satan. It is an unwife zeal that moves us to doe that to our felves, in an opinion of merit and holinefs, which the Devil withes to doe to us for a punifhment, and conveniency of temptation. The evil Spirit is for fblitarinefs, God is for fbciety : He dwells in the alTembly of his Saints, yea, there he hath a delight to dwell. Qirifl: amng the Gergefens. i 27 dwell. Why (hould not we account it our happinefs, that we may have leave to dwell where the Authour of all happinefs loves to dwell ? There cannot be any milery incident unto us whereof our gracious Redeemer is not both confcious and fenfible. Without any intreaty therefore of the miferable Demo- niack,or fuit of any friend, the God of fpirits takes pity of his diftrefs } and from no motion but his own , com- mands the evil Spirit to come out of the man. O admi- rable precedent of mercy, preventing our requefts, ex- ceeding our thoughts, forcing favours upon our impotence, doing that for us which we {hould, and yet cannot defire I If men upon our inftant felicitations would give us their beft aid, it were a juft praife of their bounty : but it well became thee, O God of mercy, to go without force, to give without fuit. And do we think thy goodnefs is im- paired by thy glory ? If thou weft thus commiferative upon earth , art thou left in Heaven } How doft thou now take notice of all our complaints, of all our infirmi- ties } how doth thine infinite pity take order to redrefs them } What evil can befall us which thou knoweft not, feeleft not, relieved not ? How fafe are we that have fuch a Guardian, fuch a Mediatour in Heaven } Not long before had our Saviour commanded the winds and waters, and they could not but obey him : now he (peaks in the fame language to the evil Spirit $ he intreats not, he perfwades not, he commands. Command argues fuperiority. He onely is infinitely ftronger then the ftrong one in pofTeflion. Elfe, where powers are matcht, though with fome inequality, they tug for the victory, and with- out a refiftence yield nothing. There are no fewer fbrtj of dealing with Satan then with men. Some have dealt with him by fuit, as the old Satanian Hereticks, and the pre(ent Indian Savages, facrifking to him, that he hurt not : others by covenant, conditioning their fcrvice upon his afc iiftence, as Witches and Magicians: others by inilnuation of 128 Contemplations. of implicit compact, as Charmers and Figure-cafters: others by adjuration, as the fons of Scava and modern Exorcifts, unwarrantably charging him by an higher name then their own. None ever offered to deal with Satan by a direcl: and primary command, but the God of Spirits. The great Archangel, when the ftrife was about the body of Mofis9 commanded not, but imprecated rather, The Lord rebuff thee^ Satan. It is onely the God that made this Spirit an Angel of light that can command him, now that he hath made himfelf the Prince of darknefs. If any created power dare to uliirp a word of command, he laughs at their pre- emption, and knows them his ValTals, whom he difTem- bles to fear as his Lords. It is thou onely, O Saviour, at whole beck thofe ftubborn Principalities of hell yield and tremble. No wicked man can be (6 much a Have to Satan, as Satan is to thee: the interpolation of thy grace may de- feat that dominion of Satan : thy rule is abfolute, and ca- pable of no lett. What need we to fear, whilft we are under fo omnipotent a Commander? The waves of the deep rage horribly, yet the Lord is ftronger then they. Let thofe Principalities and Powers doe their word : Thole mighty adverfaries are under the command of him who lo- ved us fo well as to bleed for us. What can we now doubt of > his power, or his will ? How can we profels him a God, and doubt of his power? How can we profefs him a Saviour, and doubt of his will ? He both can and will command thole infernall powers. We are no left lafe then they are malicious. The Devill faw Jefus by the eyes of the Demoniack: For the fame law that lpake^ but it was the ill Spirit that faid, / befeech thee torment me not. It was lore againft his will that he faw fo dreadfull an objecl". The over-ruling power of Chrift dragged the foul Spirit into his prefence. Guiltinels would fain keep out of fight. The Lims of fo wofull an Head fhall once call on the Hills and Rocks to hide them from the face of the Lamb, luch Lion-like ter- rour Chrift among the Gergefens. 129 rour is in that mild face when it looks upon wicked nefe Neither (hall it be one day the leaft part of the torment of the damned, to fee the moll: lovely fpc&acle that Heaven can afford. He from whom they fled in his offers of grace fball be (b much more terrible, as he was and is more graci- ous. I marvel not therefore that the Devill, w7hen he faw Jefus, cried out: I could marvell that he fell down, that he worfhipped him. That which the proud Spirit would have had Chrift -to have done to him in his great Duell, the .lame he now doeth unto Chrift, fearfully, iervilely,forced- ly. Who (hall henceforth brag of the externall homage he performs to the Son of God, when he fees Satan hirnfelf fall down and worlhip ? What comfort can there be in that which is common to us with Devils, who, as they believe and tremble, fb they tremble and worlhip? The outward bowing is the body of the aftion, the difpolition of the Soul is the foul of it: therein lies the difference from the counterfeit ftoopings of wicked men and fpirits. The reli- gious heart ferves the Lord in fear, and rejoyces in him with trembling. What it doeth is in way of fervice : in fervice to his Lord, whole fbvereignty is his comfort and protecti- on 5 in the fear of a lbn, not of a flave$ in fear tempered with joy 3 in a joy, but allayed with trembling. Whereas the proftration of wicked men and Devils is onely an a£t of form, or of force 5 as to their Judge, as to their Tormen- tour,not as to their Lord 3 in meer fervility, not in reve- rence, in an uncomfortable dulnefs, without all delight 5 in a perfect horrour, without capacity of joy. Thefe wor- lhip without thanks, becaufe they fall down without the true affections of worlhip. Whofo marvels to lee the Devill upon his knees, would much more marvel to hear what came from his mouth, Jeftts, the Son of the Moft high God. A confeffion, which if we fhouldhear without the name of the Authour , we (hould ask from what Saint it came. Behold the fame name given -to Chrift by the Devil, which was formerly given him by S the 130 Contemplations. the Angel, Thou Jhalt call his name JESUS. That awfull Name, whereat every knee Jhall bovp , in heaven, in earth, and under the earth, is called upon by this proftrate Devil. And left that (hould not import enough,C(ince others have been honoured by this name in Type,) he adds for full diftinftion, the'Son of the Moft high God. The good fy- rophcenician and blind Bartint So far this Devil hath attained, to no eale, no comfort. Knowledge alone doth but pnjfe up : it is our Love Chrift among the Gerge/ens. 131 Love that edifies. If there be not a fenfe of our fare in- tereft in this Jefis, a power to apply his merits and obe- dience, we are no whit the fafer, no whit the better $ one- Jy we are Co much the wifer, to underftand who (hall con- demn us. This piece of the claufe was Ipoken like a Saint, Jefos, the Son of the Mofi high God : the other piece like a Devil, What have I to doe with thee $ If the difclamation were uni- verfel, the latter words would impugn the former : for whilft he confefles Refits to be the Son of the Moft high God, he withall confefTes his own inevitable fubje&ion. Wherefore would he befeech, if he were not obnoxious } He cannot, he dare not fay, What haji thou to doe with me£ but, What have I to doe with thee . All the praife of concord is in the fubjeft : if that be holy, the confent is Angelical 3 if (infill, devillifh. What a fearfull advantage have our fpiritual enemies againft us } If armed troups come againft (ingle (hagglers, T what 1 38 Contemplations. what hope is there of life, of vidtory ? How much doth it concern us to band our hearts together in a communion of Saints ? Our enemies come upon us like a torrent : O let us not run afiinder like drops in the duft. All our united forces will be little enough to make head againft this league ofdeftru&ion. Legion imports Order, Number, Conflict. Order, in that there is a diftinction of regiment, a fubordination of Officers. Though in Hell there be confufion of faces, yet not confufion of degrees. Number : Thofe that have reckoned a Legion at the loweft, have counted it fix thoufand , others have more then doubled it : though here it is not ftricr, but figura- tive, yet the letter of it implies multitude. How fearfull is the confederation of the number of Apoftate Angels > And if a Legion can attend one man, how many muft we needs think are they who, all the world over, are at hand to the punifhment of the wicked, the exercife of the good, the temptation of both ? It cannot be hoped there can be any place or time wherein we may be fecure from the on- fets of thefe enemies. Be lure , ye lewd men , ye (hall want no furtherance to evil, no torment for evil : Be fure, ye godly, ye fhall not want combatants to try your ftrength and skill : Awaken your courages to refift,and ftir up your hearts, make fure the means of your fafety. There are more with us then againft us. The God of heaven is with us, if we be with him 5 and our Angels behold the face of God. If every Devil were a Legion, we are fafe : Though we voall^ through the valley of the fiadow of death, we ffiall fear no evil. Thou, O Lord, Jlsalt ft retch forth thine hand againji the wrath of our enemies, and thy right hand fiall fave us. Conflict : All this Number is not for fight, for reft 5 but for motion, for action : Neither was there ever hour fince the firft blow given to our firft Parents , wherein there was fo much as a truce betwixt thefe adverfaries. As therefore Chrift among the Gerge/ens. 159 therefore ftrong Frontier-towns , when there is a Peace concluded on both parts, break up their garrifbn, open their gates, neglect their Bulwarks -, but when they hear of the enemy muftering his forces in great and unequal numbers, then they double their guard, keep fentinel, re- pair their Sconces : fb muft we, upon the certain know- ledge of our numerous and deadly enemies in continual array againft us, addrefi our felves always to a wary and ftrong refiftence. I do not obferve the mod to think of this ghoftly hoftility. Either they do not find there are Temptations, or thofe Temptations hurtfull j they fee no worfe then themfelves 5 and if they feel motions of evil ari- fing in them, they impute it to fancy, or unreafbnable ap- petite, to no power but Nature's , and thofe motions they follow, without fenfible hurt 5 neither fee they what harm it is to fin. Is it any marvel that carnal eyes cannot difcern fpiritual obje&s ? that the World, who is the friend, the vaflal of Satan, is in no war with him ? Elifia's fervant , when his eyes were opened, faw troups of fpiritual fbul- diers, which before he difcerned not. If the eyes of our Souls be once enlightned by fupernatural knowledge, and the clear beams of Faith, we (hall as plainly defcry the in- visible powers of wickednefs, as now our bodily eyes fee Heaven and Earth. They are, though we fee them not ; we cannot be fafe from them, ifwedonot acknowledge, not oppofe them. The Devils are now become great fuitours to Chriji 5 that he would not command them into the deep, that he would permit their entrance into the Swine. What is this deep but Hell, both for the utter feparation from the face of God, and for the impoflibility of paflage to the region of reft and glory > The very evil Spirits then fear, and ex- peft a farther degree of torment 5 they know themfelves referved in thofe chains of darknefs for the judgment of the great day. There is the fame wages due to their fins, and to ours 3 neither are the wages paid till the work be done. T 2 They 140 Contemplations. They tempt i n to fin muft needs Cm gricvoufly in tempting, a« ••■■'. ^tn thofe that m'iflead into fin offend more then the a&ours : not till the upshot therefore of their wickednefi fhall they receive the full mealure of their condemnation. This Day, this Deep they tremble at : what (hall I (ay of thofe men that fear it not } It is hard for men to believe their own Unbelief. If they were per- fwaded of this fiery dungeon, this bottomlefs deep, where- in every fin fhall receive an horrible portion with the dam- ned, dui ft they ftretch forth their hands to wickedhefi > No man wiH put his hand into a fiery crucible to fetch gold thence, becaule he knows it will burn him. Did we as truly believe the everlafting burning of that infernal lire, we durft not offer to fetch pleafures or profits out of the mid ft of thofe flames. This degree of torment they grant in Chrtji's power to command. They knew his power unrefiftible : had he therefore but faid, Bacl^ to Hell whence ye came^ they could no more have ftaid upon earth, then they can now climb into heaven. O the wonderfull difpenfation of the Al- mighty, who, though he could command all the evil Spirits down to their dungeons in an inftant, (6 as they fhould have no more opportunity of temptation, yet thinks fit to retain them upon earth ! It is not out of weaknefs or im» providence of that Divine hand, that wicked Spirits tyran- nize here upon earth, but out of the moft wife and moft holy ordination of God, who knows how to turn evil into good, how to fetch good out of evil, and by the worft in- ftruments to bring about his moft juft decrees. Oh that we could adore that awfull and infinite power, and chear- fully caft our (elves upon that Providence which keeps the Keys even of Hell it felf, and either lets out, or returns the Devils to their places. Their other fuit hath Tome marvel in moving it , more in the grant , that they might be fujfered to enter into the Herd offwine. It was their ambition of fome mifchief that brought Chrifl: among the Gergefens. 14 f brought forth this defire } that flnce they might not vex the Body of man, they might yet atfiict men in their Goods, The malice ofthefe envious Spirits reacheth from us to ours.: It is fore againft their wills, if we be not every way miferable. If the Swine were legally unclean for the ufe of the table, yet they were naturally good. Had not Satan known them ufefull for man, he had never delired their mine. But as Fencers will lecm to fetch a blow at the leg, when they intend it at the head 3 lb doeth this Devil , whilft he drives at the Swine, he aims at the Souls of theie Gadarens. By this means he hoped well ("and his hope was not vain ) to work in thefe Gergefens a dilcontent- ment atChrift, an unwiilingnefs to entertain him, a defire of his ablence : he meant to turn them, into Swine, by the lofs of their Swine. It was not the rafters or ftones of the houle of Job's children that he bore the grudge to, but to t'.ie owners 5 nor to the lives of the Children lb much as the Soul of their Father. There is no affliction wherein he doth not ftrike at the Heart 5 which whilft it holds free, all other dammages are light : but a wounded fpir it ( whether with fin or ibrrow) who can bear ? Whatever becomes of goods or lims, happy are we if (Tike wile fbul- diers) we guard the vital parts. Whilft the Soul is kept (bund from impatience, from diftruft , our Enemy may afEicl: us, he cannot hurt us. . They fue for a lufferance 5 not daring other then to grant, that, without the permifTion of Cbrifi,. they could not hurt a very Swine. If it be fearfull to think how great things evil Spirits can doe with permiflionj it is comfor- table to think how nothing they can doe without per- miflion. We know they want not malice to deftroy the whole frame of God's work 5 but of all, Man j of all men, Chriftians. But. if without leave they cannot let upon an Hog,what can they doe to the living Images of their Crea- tour } They cannot offer us fo much as a fuggeftion , without the permiffion of our Saviour: And can he, that T' 3 would 142 Contemplations. would give his own mod precious bloud for us, to fave us from evil, wilfully give us over to evil > It is no news, that wicked fpirits wifh to doe mifchief $ it is news, that they are allowed it. If the Owner of all things fhould ftand upon his abfblute command, who can challenge him for what he thinks fit to doe with his crea- ture? The firft Fole of the Afs is commanded, under the Law, to have his neck broken : what is that to us ? The creatures doe that they were made for, if they may ferve any way to the glory of their Maker. But feldome ever doth God leave his actions unfurnifhed with fuch reafbns - as our weaknefs may reach unto. There were Seels amongft thefe Jews that denied Spirits 5 they could not be more evi- dently , more powerfully convinced then by this event. Now (hall the Gadarens fee from what a multitude of De- vils they were delivered 5 and how eafie it had been for the fame power to have allowed thefe Spirits to feize upon their Perfbns, as well as on their Swine. Neither did God this without a juft purpofe of their caftigation : His Judg- ments are righteous, where they are moll: fecret. Though we cannot accufe thefe inhabitants of ought, yet he could, and thought good thus to mulcl: them. And if they had not wanted grace to acknowledge it, it was no fmall fa- vour of God, that he would punifh them in their Swine, for that which he might have avenged upon their Bodies and Souls. Our Goods are fartheft off us : If but in thefe we fmart, we muft confefs we find mercy. Sometimes it pleafeth God to grant the tuits of wicked men and fpirits, in no favour to the fuitours. He grants an ill fuit, and withholds a good : He grants an ill fuit in judgment, and holds back a good one in mercy. The Ifraelites ask meat ^ he gives Quails to their mouths, and leannefs to their fouls. The chofen VefTel wifhes Satan taken off, and hears onely, My grace is fufficient for thee. We may not evermore meafure favours by condefcent. Thefe Devils doubtlefs. receive more punifhment for that harmfull Chrift Among the Gergefens . 143 harmfull z€t wherein they are heard. If we ask what is either unfit to receive, or unlawfull to beg, it is a great favour of our God to be denied. Thole Spirits which would go into the Swine by per- miffion, go out of the Man by command 5 they hadftayed long, and are ejected luddenly. The immediate works of God are perfect in an inftant, and do not require the aid of time tor their maturation. No (boner are they caft out of the Man , then they are in the Swine : They will lofe no time, but pais without intermiffion from one milchief to another. If they hold it a pain not to be doing evil, why is it not our delight to be ever doing good } The impetuoulhefs was no lels then the fpeed. The Herd was carried with violence from a fteep-down place into the lak§^ and was choa^ed. It is no (mall force that could doe this 5 but if the Swine had been (b many mountains, thele Spirits, upon God's permiffion, had thus traniported them. How eafily can they carry thole Souls which are under their power to deftruction ? Unclean beafts that wallow in the mire of (enfuality, brutifh drun- kards transforming themlelves by excels, even they are the Swine whom the Legion carries headlong to the pit of perdition. The wicked Spirits have their wifh 5 the Swine are choaked in the waves : What eale is this to them ? Good God, that there (hould be any creature that leeks content- ment in deftroying, in tormenting the good creatures of iiis Maker ! This is the diet of Hell : Thole Fiends feed up- on lpight towards Man, lb much more as he doth more re- ferable his Creatour 5 towards all other living lubflances, lb much more as they may be more ufefull to man. The Swine ran down violently «, what marvell is it if their Keepers fled } That miraculous work, which fhould have drawn them to Chrift, drives them from him. They run with the news 5 the country comes in with clamour : The whole mul- titude of the country about befought him to depart. The multitude 144 Contemplation?: multitude is a bead of many heads -•> every head hath a fe- veral mouth, and every mouth a ftveral tongue, and every tongue a feveral accent : every head hath a feveral brain, and every brain thoughts of their own. So as it is hard to find a multitude without lome divifion at leaft. Seldome ever hatha good motion found a perfect accordance : it is not (b infrequent for a multitude to confpire in evil. Ge- nerality of aflent is no warrant for any aft. Common er- rour carries away many, who inquire not into the reafba of ought, but the praftice. The way to Hell is a beaten road through the many feet that tread it. When Vice grows into fafhion, Singularity is a Vertue. There was not a Gadaren found that either dehorted their fellows, or oppofed the motion. It is a fign of people given up to judgment, when no man makes head againft projefts of evil. Alas ! what can one ftrong man doe againft a whole throng of wickedneis? Yet this good comes of an unprevailing refiftence, that God forbears to plague where he finds but a fprinkling of Faith. Happy are they who ( like unto the celeftial bodies, which being carried about with the fway of the higheft fphere, yet creep on their own ways ) keep on the courfes of their own holinefs , againft the fwindge of common corruptions : They fhall both deliver their own fouls, and help to withhold judg- ment from others. The Gadarens fue to Chrift for his departure. It is too much favour to attribute this to their modefty, as if they held themfelves unworthy of fo Divine a gueft. Why then did they fall upon this fuit in a time of their lofs i Why did they not tax themfelves , and intimate a fecret deflre of that which they durft not beg } It is too much rigour to attribute it to the love of their Hogs, and an anger at their lofs 5 then, they had not intreated, but expelled him. It was their fear that moved this harfh fuit $ a fervile fear of danger to their perfons, to their goods } left he, that could fb abfolutely command the Devils, fhould have fet thefe The faith full Canaan ite. 145 thefe tormentours upon them} left their other Demoniacks fhould be difpofTelTed with like lofs. I cannot blame thefe Gadarens that they feared : this power was worthy of trembling at. Their fear was unjuft. They fhould have argued, This man hath power over nter?, beafls, devils 5 it is good having him to our friend , his pre fence is our fafety and prote&ion : Now they contrarily mif-inferre, Thus powerfull is he, it is good he were farther off. What miferable and pernicious mifconftru&ions do men make of God, of Di- vine attributes and actions ! God is omnipotent, able to take infinite vengeance of fin , Oh that he were not : He is provident $ I may be carelefs : He is mercifull 3 I may fin : He is holy ^ let him depart from me, for I am a finfull man. How witty fbphifters are natural men to de- ceive their own fouls, to rob themfelves of a God } O Sa- viour, how worthy are they to want thee that wifti to be rid of thee? Thou haft juftcaufe to be weary of us, even whilft we fue to hold thee : but when once our wretched unthankful nefs grows weary of thee, who can pity us to be punitned with thy departure > Who can fay it is other then righteous, that thou fhouldft retort one day upon us, Depart from me, ye wicked? XVIII. The faithfull Canaanite. IT was our Saviour's trade to doe good 3 therefore he came down from heaven to earth, therefore he changed one ftation of earth for another. Nothing more commends goodnefs then generality and dirTufion, whereas referved- nefs and clofe- handed reftraint blemifh the glory of it. The V Sun 1 46 Contemplations. Sun (lands not ftill in one point of heaven, but walks his daily round, that all the infer iour world may (hare of his influences both in heat and light. Thy bounty, O Saviour, did not afTecl: the praife of fixedness, but motion. One while I find thee at Jemfalem , then at Caper??au?x, loon after in the utmoft verge of Galilee 5 never but doing good. But as the Sun, though he daily compafs the world, yet never walks from under his line, never goes beyond the turning points of the longeft and fhorteft day : 10 neither didft thou, O Saviour, pals the bounds of thine own pecu- liar people, thou wouldft move, but not wildly, not out of thine own fphear. Wherein thy glorified eftate exceeds thine humbled, as far as Heaven is above Earth. Now thou art lift t/p, thou drawejl all men imto thee: there are now no lifts, no limits of thy gracious vifitations 5 but as the whole Earth is equidiftant from Heaven, lb all the nations of the world lie equally open to thy bounty. Neither yet didft thou want outward occafions of thy re- moval!: Perhaps the very importunity of the Scribes and Phari(ees,in obtruding their Traditions, drave thee thence 5 perhaps their unjuft offence at thy Doctrine. There is no readier way to lofe Chrift, then to clog him with humane Ordinances, then to fpurn at his heavenly Inftructions. He doth not always lubduce his Spirit with his vifible preience$ but his very outward withdrawing is v/orthy of our fighs, worthy of our tears. Many a one may lay, Lord, if thou hadjl been here, my Soul had not died. Thou art now with us, O Saviour, thou art with us in a free and plentifull fafhion 5 how long, thou knoweft 5 we know our deler- vings and fear. O teach us how happy we are in fuch a Gueft, and give us grace to keep thee. Hadft thou walked within the Phoenician borders, we could have told how to have made glad conftrucYions of thy mercy in turning to the Gentiles j thou that coulcKt touch the Lepers without uncleannefs, couldft not be defiled with aliens : but we know The faithfull Canaanite. 147 know the partition-wall was not yet broken down s, and thou that didft charge thy Difciples not to walkjnto the way of the Gentiles , wouldft not tranfgrels thine own rule. Once, we are lure, thou cameft to the utmoft point of the bounds of Galilee ; as not ever confined to the heart of Jewry, thou wouldft (bmetimes blefs the outer skirts with thy prelence. No angle is too obfcure for the Gcfpel : The landofZabulon and the landofNapthali, by the way of the Sea, beyond Jordan, Galilee of the Gentiles, the people which fate in darknefs faw great light. The Sun is not lcornfull, but looks with the lame face upon every plot of earth : not onely the ftately palaces and pleafant gardens are viil- ted by his beams, but mean cottages, but neglected bogs and moors. God's Word is like himlelf, no accepter of per- fins } the wild Kern, the rude Scythian, the favage Indian are alike to it. The mercy of God will be lure to find out thole that belong to his eleftion in the moft (ecret corners of the world, like as his judgments will fetch his enemies from under the hills and rocks. The good Shepherd walks the wildernefs to leek one fheep ftrayed from many. If there be but one Syropkwnician Soul to be gained to the Church, Chriji goes to the coafts oiTyre and Sidon to fetch her. Why are we weary to doe good, when our Saviour underwent this perpetual toil in healing Bodies, and win- ning Souls } There is no life happy but that which is (pent in a continual drudging for edification. It is long fince we heard of the name or nation of Ca- naanites $ all the country was once lb ftyled 5 that people was now forgotten : yet becaufe this woman was of the bloud of thole Phoenicians which were anciently ejected out of Canaan, that title is revived to her. God keeps account of pedigrees after our oblivion , that he may magnifie his mercies, by continuing them to thoulands of the genera- tions of the juft, and by renewing favours upon the unjulh No nation carried (uch brands and Icars of a Curfe as Ca- naan. To the (hame of thofe carelefs Jews, even a faithful! V 2 Canaanite 148 Contemplations. Canaanite is a fuppliant to Chrift, whilft they negleft fo great lalvation. She doth not fpeak, but cry 5 need and defire have raifed her voice to an importunate clamour. The God of mercy is light of hearing, yet he loves a loud and vehement fblicitation 5 not to make himfelf inclina- ble to grant, but to make us capable to receive bleffings. They are words, and not prayers, which fall from carelefs lips. If we felt our want, or wanted not defire, we could fpeak to God in no tune but cries. If we would prevail with God, we muft wraftle } and if we would wraftle happily with God, we muft wraftle firft with our own dul- nels. Nothing but cries can pierce Heaven. Neither doth her vehemence fo much argue her Faith, as doth her com- pellation, 0 Lord, thou Son of David, What Profelyte, what Dilciple could have faid more ? O blelTed Sjro- pha>mcMt7,'who taught thee this abftraft of Divinity ) What can we Chriftians confefs more then the Deity, the Hu- manity, and the JMeJfiahfaip of our glorious Saviour } his Deity, as Lord 3 his Humanity^ as a Son 5 his Mejfiahftiip, as the Son of David } Of all the famous progenitours of Chrift, two are fingled out by an eminence , David and Abraham 5 a King, a Patriarch : And though the Patriarch were firft in time,yet the King is firft in place 5 not fo much for the dignity of the perfon, as the excellence of the pro- mile, which as it was both later and freiher in memory, fo more honourable. To Abraham was promiied multitude and blefling of feed : to David perpetuity of dominion. So as when God promileth not to deftroy his people, it is for Abrahams fake 5 when , not to extinguish the King- dome, it is for David's fake. Had (he laid , the Son of Abraham^ (he had not come home to this acknowledgment. Abraham is the father of the faithfull , David of the Kings ofjt/da and Ifrael : There are many faithfull, there is but one King. So as in this title (he doth proclaim him the perpetual King of his Church, the Rod or Flower which fhould come from the root of Jefe, the true and onely Saviour The faithfuU Canaanite. 14^ Saviour of the world. Whofb would come unto Chrift to purpofe, muft come in the right ftyle 5 apprehending a true God, a true Man, a true God and Man : any of thefe fevered from other makes Chrift an Idol , and our prayers fin. Being thus acknowledged, what fuit is fo fit for him as mercy : Have mercy on me. It was her Daugh- ter that was tormented , yet (lie fays , Have mercy on me. Perhaps her poiTelTed child was lenfelefs of her mifery 5 the parent feels both her fbrrow , and her own. As (he was a good woman, fb a good mother. Grace and good nature have taught her to appropriate the afflictions of this divided part of her own flefh. It is not in the power of another skin,to fever the intereft of our own loins or womb. We find fbme Fowls that burn themfelves, whilft they en- deavour to blow out the fire from their young : And even Serpents can receive their brood into their mouth,to fbield them from danger. No creature is fb unnatural, as the reafbnable that hath put off affection. On me^ therefore, in mine : for my daughter is grievoujly vexed with a Devil. It was this that fent her to Cbrijl ; It was this that muft incline Chrift to her. I doubt whether fhe had inquired after Chrift^ if (he had not been vexed with her Daughter's fpirit. Our afflictions are as Benha- dad's beft counfellours, that fent him with a cord about his neck to the mercifull King of lfrael. Thefe are the files and whetftones that let an edge on our Devotions, with- out which they grow dull and ineffectual. Neither are they ftronger motives to our fuit, then to Chrift's mercy. We cannot have a better fpokefman unto God then our own mifery 3 that alone fues and pleads and importunes for us. This which ft ts oifmen, whofe compaffion is finite, attracts God to us. Who can plead difcouragements in his accefs to the throne of grace, when our wants are our forcible advocates } All our worthinefs is in a capable mifery. All lfrael could not example the faith of this Canaanite 3 V 3 yet 1 50 Contemplations. yet (lie was thus tormented in her Daughter. It is not the truth or ftrength of our Faith that can fecure us from the outward and bodily vexations of Satan : againft the in- ward and fpiritual that can and will prevail. It is no more antidote againft the other, then againft fevers and dropfies. How fhould it, when as it may fall out that thele lufFerings may be profitable ? and why fhould we expect that the love of our God (hall yield to fore- lay any benefit to the Soul } He is an ill patient that cannot diftinguifh betwixt an affliction, and the evil of affliction. When the meflen- ger of Satan buffets us, it is enough that God hath laid, My grace is fnjjident for thee. Millions were in Tyre and Sidon, whofe perfons, whole children were untouched with that tormenting hand : I hear none but this faithfull Woman fay, My daughter is grievonjly vexed of the Devil. The worft of bodily afflic- tions are an inlufficient proof of Divine difpleaiure. She that hath moft grace complains of moft dilcomfort. Who would now expeft any other then a kind anfwer to fo pious and faithfull a petition ? And behold, he an- fwered her not a word. O Holy Saviour, we have oft found caufe to wonder at thy words, never till now at thy fi- lence. A miferable iuppliant cries and fues , whilft the God of mercies is ipeechleis. He that comforts the afflicted, adds affliction to the comfortlefs by a willing difrefpecl:. What (hall we lay then ? is the fountain of mercy dried up } O Saviour, couldft thou but hear ? She did not mur- mur, not whilper, but cry out : couldft thou but pity,but regard her that was as good as (he was miferable } If thy ears were open, could thy bowels be (hut ? Certainly it was thou that didft put it into the heart, into the mouth of this woman to ask, and to ask thus of thy felf : She could never have laid, 0 Lord^thou Son ofDavidi but from thee, but by thee : None calleth Jefus the Lord, but by the Holy Qhofi. Much more therefore didft thou hear the words of thine own making 5 and well wert thou plealed to The faith full Canaanite. 151 to hear what thou thoughtefl: good to forbear to anfvver.lt was thine own grace that fealed up thy lips. Whether for the trial of her patience and perfeverance : for (ilencecar- ried a femblance of neglect 5 and a willing neglect lays ftrong fiege to the beft fort of.the Soul. Even calm tem- pers, when they have been ftirred, have bewrayed impe- tuoumefs of pallion. If there be any dregs in the bottom of the glafs, when the water is fnaken, they will be lbon feen. Or whether for the more (harpning of her defires, and railing of her zealous importunity. Our holy longings are increased with delays : It whets our appetite to be held rafting. Or whether for the more fweetning of the blefiing by the difficulty or ftay of obtaining. The benefit that comes with eafe is eafily contemned : Long and eager pur- luit endears any favour. Or whether for the ingaging of his Difciples in fo charitable a (bit. Or whether for the wife avoidance of exception from the captious Jews, Or5 laftly, for the drawing on of an holy and imitable. pattern of fakhfull perfeverance } and to teach us not to meafure God's hearing of our fuit by his prefent anlwer, or his pre- fent anfwer by our own fenfe. Whilft our weaknefs ex- pects thy words, thy wifedom refblves upon thy filence. Never wert thou better pleafed to hear the acclamation of Angels, then to hear this woman fay, 0 Lord, thon Son of David : yet filence is thy anfwer. When we have made our prayers, it is an happy thing to hear the report of them back from Heaven : but if we always do not fb, it is not for us to be deje&ed , and to accuie either our infi- delity, or thy neglecl: 5 (ince we find here a faithfull fui- tour met with a gracious Saviour, and yet he anfwered her not a word. If we be poor in lpirit, God is rich in mercy, he cannot lend us away empty : yet he will not always let us feel his condelcent 3 eroding us in our will, that he may advance our benefit. It was no fmall fruit otChrift's filence, that the Difciples were hereupon moved to pray for her. Not for a meer difmifTion : 152 Contemplations. difmiflion : It had been no favour to have required this, but a punifhment ; for, iftobeheldin fufpenfe be mife- rable, to be tent away, with a repuKe is more. But for a mercifull grant. They ftw much pafrion in the woman* much caufe of paiiion : they (aw great difcouragement on drifts part, great conftancy on hers. Upon all thefe they feel her miiery, and become fuitours for her, unre- quefted. It is our duty, in cafe of neceflity, to intercede tor each other 5 and by how much more familiar we ^re with Chrift^ fo much more to improve our intereft for the relief of the diftrefled. We are bidden to fay, Our Father^ not, mine. Yea, being members of one body, we pray for our (elves in others. If the Foot be prickt, the Back bends, the Head bows down, the Eyes look, the Hands ftir, the Tongue calls for aid 5 the whole man is in pain, and labours for redrels. He cannot pray or be heard for himfelf, that is no man's friend but his own. No Prayer without Faith, no Faith without Charity, no Charity with- out mutual Interceffion. That which urged them to (peak for her, is urged to Chrift by them for her obtaining 5 She cries after us. Prayer is as an Arrow : if it be drawn up but a little, it goes not far $ but if it be pull'd up to the head,it flies ftrongly, and pierces deep. If it be but dribbled forth of carelefs lips, it falls down at our foot : the ftrength of our ejaculation fends it up into Heaven, and fetches down a bleffing. The child hath efcaped many a ftripe by his loud crying 5 and the very unjuft Judge cannot endure the widow's clamour. Heartlefs motions do but teach us to deny 5 fervent fuits offer violence both to earth and heaven. Chrift would not anfwer the Woman , but doth anfwer the Difciples. Thofe that have a familiarity with God (hall receive anfwers, when (hangers (hall ftand out. Yea even of domefticks fome are more intire. He that lay in Jefn his boibme could receive that intelligence which was con- cealed from the reft. But who can tell whether that fi- lence The faithful! Canaanite. i 55 lence or this anfvver be more grievous? I am not fent but to the loft ffjeep of the houfe oflfrael. What is this anfwer but a defence of that filence and (eeming neglect ? Whilft he faid nothing, his forbearance might have been fuppofed to proceed from the neceffity -of fome greater thoughts : but now his anfwer profeffeth that filence to have pro- ceeded from a willing refblution not to anfwer : and there- fore he doth not vouchfafe fo much as to give to her the anfwer, but to her fblicitours 5 that they might return his denial from him to her, who had undertaken to derive her fait to him. I am not fent but to the loft fieep of the houfe oflfrael. Like a faithfull EmbalTadour, thrift hath an eye to his commiffion : that may not be violated, though to an apparent advantage : whither he is not fent, he may hot go. As he, fb all his have their fixed marks fet 3 at thefe they aim, and think it not fafe to (hoot at rovers. In matter of morality it is not for us to ftand onely upon inhibition?, avoiding what is forbidden, but upon com- mands, endeavouring onely what is injoyned. We need no other rule of our life, then the intention of our feveral ftations. And if he that was God would take no farther f cope to himfelf then the limits of his commifiion , how much doth it concern us frail men to keep within com- pafs } or what (hall become of our lawlefnefs, that live in a direct contrariety to the will of him that lent us } Ifrael was Jacob's name, from him derived to his pofteri- ty $ till the divifion of :he Tribes under Jeroboam all that nation was Ifrael : then the Father's name went to the moft, which were ten 1 noes 5 the name of the Son Judo. to the bed, which were two. Chrift takes no notice of this unhappy chviiion 3 he remembers tfce ancient name which he gave to thai ^ithfull wraftler. It was this Chrift with whom Jacob ftrove 5 it was he that wrencht his hip, and changed his name, and difmift him with a bleffing : and now he cannot forget his old mercy to the houfe of Ifrael 3 to that onely doth he profek himfelf fent, Their X firii 1 5 4 Contemplation*. firft brood were Shepherds, now they are Sheep 5 and thofe not guarded, not empaftured, but ftrayed and loft. O Sa- viour, we fee thy charge £ the houle oflfiael, not ofE/au$ (heep, not goats, not wolves 5 loft (heep , not iecurely impaled in the confidence of their fafe condition. Woe were to us if thou wert not fent to us. He is not a Jew which k one without. Every Ifraelite is not a true one. We are not of thy fold, if we be not (heep : thou wilt not re- duce us to thy fold, if we be not loft in our own appre- henfions. O Lord, thou haft put a fleece upon our backs, we have loft our felves enough : make us lb fenfible of our own wandrings, that we may find thee lent unto us, and may be happily found of thee. Hath not this poor woman yet done ? Can neither the filence o&Chrifl nor his denial filence her } Is it poffible (he (hould have any glimps of hope after fo refblute re- putes } Yet ftill, as if (he (aw no argument of dilcourage- ment, fhe comes, and worfhips, and cries, Lord, help me. She which could not in the houfe get a word ofChriJi, (he that faw her (blicitours (though Chriji's own Difciples) repelled, yet (he comes. Before (he followed , now (he overtakes him : before (he (ued aloof, now (he comes dole to him : no contempt can caft her off. Faith is an un- daunted grace 5 it hath a ftrong heart, and a bold forehead. Even very denials cannot difmay it, much lefs delays. She came not to face, not to expoftulate, but to proftrate her (elf at his feet. Her tongue worfhipt him before, now her knee. The eye of her Faith (aw that Divinity in Chrift which bowed her to his earth. There cannot be a fitter gefture of man to God then Adoration. Her firft (uit was for mercy, now for help. There is no u(e of mercy but in helpfulneis. To be pitied without aid, is but an addition to miiery. Who can blame us, if we care not for an unprofitable companion? The very (uit was gracious. She (aith not, Lord, if thou canji, help /;/ What can fpeed well, if a praye'r of faith from the knees of humility fucceed not } And yet, behold , the farther fhe goes, the worfe fhe fares : her d i (courage me nt is doubled with her (int. // is not good to tak^e the childrens bread, and to cajl it to dogs. Firft, his (ilence implied a contempt 5 then, his anfwer defended his (ilence 5 now, his (peech exprefles and defends his contempt. Lo, he hath* turned her from a woman to a dog, and ( as it were ) (purns her from his feet with an haifh repulfe. What fhall we lay > is the Lamb of God turned Lion ) doth that clear fountain of mercy run bloud ? O Saviour, did ever (0 hard a word fall from thofe mild lips ? Thou called!! Herod Fox, mod: worthily •> he was crafty and wicked : the Scribes and Pharifees a generation of vipers 5 they were venomous and cruel : Judas a Devil '3 he was both covetous and treache- rous. But here was a Woman in diftre(s, and diftrefs chal- lenges mercy : a good woman, a faithfull fuppliant, a Ca- naanitijl) difciple, a Chriftian Canaanite 3 yet rated, and whipt out for a dog, by thee who wert all goodne(s and mercy. How different are thy ways from ours ? Even thy feverity argues favour. The trial had not been (b (harp, if thou hadft not found the frith (b ftrong, if thou hadft. not meant the ifiiie fo happy. Thou hadft not driven her away as a Dog, if thou hadft not intended to admit her for a Saint 3 and to advance her (b much for a pattern of Faith, as thou deprelledil her for a fpe&acle of contempt. The time was when the Jews were Children, and the Gentiles Dogs : now the caie is happily altered , the Jews are the Dogs, (fo their dear and Divine countryman calls the Conciiion,) we Gentiles are the Children. What, certainty is there in an external profeuion , that gives us pnely to feem, not to be ? at lead: the being that it givey X 2 h i *5 6 Contemplations. is doubtfull and temporary : we may be Children to day, and Dogs to morrow. The true aiTurance of our condi- tion is in the Decree and Covenant of God, on his part 5 in our Faith and Obedience, on ours. How they of Chil- dren became Dogs , it is not hard to fay , their preem- ption, their unbelief transformed them 5 and ( to perfect their brutiflinefs ) they fet their fangs upon the Lord of life. How we of Dogs become Children, I know no rea- fon but, Oh the depth ! That which at the firft fingled them out from the nations of the world, hath at laft lingled us out from the world and them. It is not in him that wil- leth, nor in him that runneth, hut in God that hath mercy. Lord, how (hould we blefs thy goodnefs, that we of Dogs are Children > how (hould we fear thy juftice , (ince they of Children are Dogs ) O let not us he high-minded , hut tremble. If they were cut off who crucified thee in thine humbled eftate, what may we exped who crucifie thee daily in thy glory ? Now what ordinary patience would not have been over- ftrained with fb contemptuous a repulfe ) How tew but would have fain into intemperate palTions, into paffionate expoftulations } Art thou the Prophet of God, that fo dis- dainfully entertained: poor fuppliants ? Is this the comfort that thou dealeft to the diftrefted } Is this the fruit of my humble adoration, of my faithfull profeflion ? Did I fnarl or bark at thee , when I called thee the Son of David ? Did I fly upon thee otherwife then with my prayers and tears ? And if this term were fit for my vilenefs, yet doth it become thy lips ? Is it not (brrow enough to me that I am affii&ed with my Daughter's mifery, but that thou ( of whom I hoped for relief) muft adde to mine affli&ionin an unkind reproach ? But here is none of all this : Contrarily, her humility grants all, her patience overcomes all, and (he meekly anfwers, Truth, Lord, yet the dogs eat of the crums which fall from their majiers table. The reply is not more witty then faithfull. O Lord, thou art Truth it felf, thy Thefaithfull Canaanke. i 5 7 thy words can be no other then truth} thou haft call'd me a Dog, and a Dog [ am : give me therefore the favour and privilege of a Dog, that I may gather up fome crums of mercy from under that table whereat thy Children fit. This bleffing ( though great to me, yet ) to the infinite- nefs of thy power and mercy is but as a crum to a feaft. I preiume not to prefs to the board , but to creep under it : deny me not thofe fmall ofFalls which elfe would be fwept away in the dull. After this ftripe, give me but a crum, and I (hall fawn upon thee, and depart (atisfied. O woman, ( fay I ) great is thine humility, great is thy pa- tience : but, 0 vooman^ ( faith my Saviour ) great is thy faith. He fees the root, we the ftock. Nothing but Faith could thus temper the heart, thus ftrengthen the foul, thus charm the tongue. O precious Faith ! O acceptable Per- severance ! It is no marvell if that chiding end in favour: Be it to thee even as thou wilt. Never did fuch grace go away uncrowned. The beneficence had been (freight, if thou hadft not carried away more then thou (uedft for. Lo, thou that cameft a Dog, goeft away a Child : thou that wouldft but creep under the Childrens feet, art fet at their elbow : thou that wouldft have taken up with a crum, art feafted with full difties. The way to (peed well at God's hand is, to be humbled in his eyes, and in our own. It is quite otherwife with God, and with men. With men, we are fo accounted of as we account of our (elves : he fhall be fure to be vile in the fight of others, which is vile in his own. With God, nothing is got by vain often- tation, nothing is loft by abatement. O God, when we look down to our own weaknefs, and caft up our eyes to thine infinitenefs, thine omnipotence, what poor things we are ? but when we look down upon our fins and wic- kednefs, how (hall we exprefs our fhame } None of all thy creatures ( except Devils ) are capable of (b foul a quality. As we have thus made our (elves wor(e then beafts, (b let us, in a fincere humblenefs of mind acknowledge it to thee, X 3 who 1 58 Contemplation*. who canft pity, forgive, redrefs it. So letting our (elves down at the lower end of the table of thy creatures, thou, the great Mafter of the Feait, maift be pleafed to advance us to the height of glory. XIX. The Deaf and Dumb man cured. OU R Saviour's entrance into the coafts of Tyre and Sidon was not without a Miracle, neither was his regrefs} as the Sun neither riles nor. lets without light. In his entrance, he delivers the Daughter of the faithful! Syroph&mcian : in hisegrefs, he cures the Deaf and Dumb. He can no more want work, then that work can want fuc- cefs. Whether the Patient were naturally deaf, and per- fectly dumb , or imperfectly dumb, and accidentally deaf, I labour not. Sure I am that he was fo deaf that he could not hear otChrift , lb dumb that he could not fpeak for himlelf: good neighbours (upply his ears, his tongue 5 they bring him to Chrifi. Behold a Miracle led in by cha- rity, a&ed by power, led out by modefty- It was a true office of love, to (peak thus in the caule of the dumb, to lend lenfes to him that wanted. Poor man! he had nothing to intreatfor him but his impotence , here was neither ear to inform, nor tongue to crave : his friends are fcnfible of his infirmity, and unasked bring him to cure. This fpiritual lervice we owe to each other. It is true3 we fhould be quick of hearing to the things of God and of our peace, quick of tongue to call for our helps: bur, alas ! we are naturally deaf and dumb to good, we have ear and tongue enough for the world 5 if that do but whiiper, we The Deaf and Dumb man cured. 159 we hear it 5 if that do but draw back, we cry after it : we have neither for God. Ever fince our ear was lent to the Serpent in Paradile, it hath been fpiritualJy deaf 3 ever fince we fet our tooth in the forbidden fruit, our tongue hath been fpeechlefs to God : and that which was faulty in the root, is worie in the branches. Every ibul is more deafned and bedumbed by increasing corruptions., by ac- tual fins. Some ears the infinite mercy of God hath bored, fbme tongues he hath -untied by the power of regenera- tion : theft are wanting to their holy faculties, if they do not improve themfelves in bringing the deaf and dumb unto Chrifl. There are fbme deaf and dumb upon neceility, fbme others upon affectation. Thofe, fuch as live either out of the pale of the Church, or under afpiritual tyranny within the Church : we have no help for them but our prayers, our pity can reach farther then our aid. Thefe, fuch as may hear of a Chrifl, and fue to him, but will not 3 a con- dition 10 much more fearfull, as it is more voluntary. This kind is full of wofull variety, whilft fome are deaf by an outward obturation, whether by the prejudice of the tea- cher, or by fecular occafions and diffractions , others, by the inwardly apoftemating tumours of pride, by the ill va- pours of carnal afFe£tions,of froward resolutions: all of them like the deaf adder have their ears (hut to the Divine char- mer. O miferable condition of foolifh men, lb peevifhly averfe from their own lalvation 5 fb much more worthy of our commiieration, as it is more incapable of their own ! Thefe are the men whofe cure we muft labour, whom we mult bring to Chrifl by admonitions, by threats, by autho- rity, and C if need bej by wholfome compulsions. They do not onely lend their hand to the deaf and dumb, but their tongue alfo 5 they fay for hwn that which he could not wifh to fay for himfelf. Douhtlefs they had made figns to him of what they intended, and rinding him forward in his defires, now they fpeak to Chrifl for him. Every 1 60 Conleniftationr. Every man lightly hath a tongue to fpeak for himfelf 3 hap- py is he that keeps a tongue for other men. We are char- ged not with (applications onely, but with interceffions. Herein is both the largeft improvement of our love, and moit effectual. No diftance can hinder this fruit of our de- votion :, thus we may oblige thole that we (hall never fee5 thofe that can never thank us. This beneficence can- not impoverifh us 5 the more we give , we have dill the more 5 it is a fafe and happy ftore that cannot be impaired by our bounty. What was their fuit, but that Chriji would put his hand upon the Patient } Not that they would preicribe the means, or imply a neceflity of his touch 5 but for that they (aw this was the ordinary courie both of Chriji, and his Difciples, by touching to heal. Our prayers muft be directed to the ufaal proceedings of God : his ac- tions muft be the rule of our prayers, our prayers may not prefcribe his actions. That gracious Saviour, who is wont to exceed our de- fires, does more then they (iie for. Not onely doth he touch the party, but takes him by the hand, and leads him from the multitude. He that would be healed of his fpiritual Infirmities muft be fequeftred from the throng of the world. There is a good ufe, in due times, of folitarinefs. That foul can never in- joy Cod that is not fometimes retired : the modeft Bride- groom of the Church will not impart himfelf to his Spoufe before company. Or perhaps this feceilion was for our ex- ample, of a willing and carefull avoidance of vain-glory in our actions : whence alfo it is that our Saviour gives an after- charge of (ecrecy. He that could (ay, He that doeth evil hateth the light , eichueth the light even in good. To feek our own glory is not glory. Although betides this bafh- full defire of obicurity, here is a meet regard of opportu- nity in the carriage of our actions. The envy of the Scribes and Pharifees might trouble the pafTage of his *~)ivine mi- niltery 5 their exafperation is wifely declined by this re- tiringe The Deaf and Dumb man cured. 1 6 1 tiring. He in whofe hands time is, knows how to make his belt choice of lealbns. Neither was it our Saviour's meaning to have this Mkacle buried, but hid. Wiiedom hath no bet- ter improvement then in diltinguifhing times, and dilcreet- ly marshalling the circumftance-s of our actions 5 which who^ foever neglects, (hall be lure to (hame his work, and marre his hopes. Js there a lpirituall Patient to be cured ? afide with him : to undertake him before the face of the multitude, is to wound, not to heal him. Reproof and good counlel mult be like our Alms, in ie- cret, fo as ("if poflible) one ear or hand might not be con- fcious to the other. As in ibme cafes Confeffion,fo our Repre- henfion muft be auricular. The difcreet Chirurgion that would cure a modeft patient, whole fecret complaint hath in it more (hame then pain , fhuts out all eyes lave his own. It is enough for the God of Juftice to fay, Thou didfl it fe- cretly, but I will doe it before all Ifiael , at;d before this Sun. Our limited and imperfect wiiedom mull teach us to apply private redrelTes to private maladies. It is the belt remedy that is lealt feen, and molt felt. What means this variety of Ceremony ? O Saviour, how many parts of thee are here active ? Thy ringer is put in- to the ear, thy fpittle toucheth the tongue, thine eyes look up , thy lungs figh, thy lips move to an Epphatha. Thy word alone, thy beck alone, thy wifh alone, yea the leaft act of velleity from thee might have wrought this cure: why wouldit thou imploy fo much of thy lelf in this work ? Was it to fhew thy liberty in not always equally exerciling the power of thy Deity ? in that one while thine onely command fhall raile the dead, and eject Devils^ another while thou wouldit accommodate thy lelf to the mean and homely falhions of natural Agents, and, conde- fcending to our lenles and cultoms , take thole ways which may carry fome more near refpect to the cure intended. Or w7as it to teach us how well thou likett that there Ihould be Y ace- \6i Contemplations. a ceremonious carriage of thy (blemn actions, which thou plealeft to produce cloathed with fuch circumftantial forms? It did not content thee to put one finger into one ear , but into either ear wouldft thou put a finger : both ears equally needed cure,' thou wouldft apply the means of cure to both. The Spirit of God is the finger of God :then doft thou , O Saviour, put thy finger into our ear, when thy Spi- rit inables us to hear erTe&ually. If we thruft our own fin- gers into our ears , ufing fuch humane pcrfwafions to our felves as arife from worldly grounds, we labour in vain ^ yea, thefe ftoppells mufts needs hinder our hearing the voice of God. Hence, the great Philofophers of the anci- ent world, the learned Rabbins of the Synagogue, the great Do&ours of a falfe faith, are deaf to fpiritual things. It is onely that finger of thy Spirit,0 BleiTed Jefe, that can open our ears, and make palTage through our ears into our hearts. Let that finger of thine be put into our ears,fo (hall our deafhefs be removed, and we (hall hear, not the loud thunders of the Law, but the gentle whiiperings of thy gra- cious motions to our fouls. We hear for our (elves , but we fpeak for others. Our Saviour was not content to open the ears onely, but to un- tie the tongue. With the ear we hear, with the mouth we confefs. The fame hand is applied to the tongue, not with a dry touch, but with (pittle 5 in allufion doubtlefs to the removall of the naturall impediment of fpeech : moifture, we know, glibs the tongue, and makes k apt to motion 3 how much more from that (acred mouth ? There are thofe whole ears are open , but their mouths are ftill fhut to God 3 they underftand , but do not utter the wonderfull things of God : there is but half a cure wrought upon thefe men -> their ear is but open to hear their own judgement, except their mouth be opentocon- fefs their Maker and Redeemer. O God, do thou fo moiften my tongue with thy graces, that it may run fxnoothly (as the. The Deaf and Dumb man cured. 1 6% the pen of a ready writer) to the praife of thy name. Whilft the finger of our Saviour was on the tongue , in the ear of the Patient,his eye was in Heaven. Never man had fo much caufe to look up to Heaven as he 5 there was his home , there was his throne 5 he onely was from heaven^ heavenly. Each of us hath fa good mind homeward , though we meet with better fights abroad 3 how much more when our home is fo glorious above the region of our peregrination ? but thou, O Saviour, hadft not onely thy dwelling there, but thy feat of majefty 5 there the greateft Angels adored thee i it is a wonder that thine eye could be ever any-where but there. What doeth thine eye in this, but teach ours where to be fixed ? Every good gift and every perfect giving come down from above : how can we look off from that place whence we receive all good ? Thou didft no^ teach us to fay, O infinite God, which art every-where 3 but, O our F other , which art in heaven : there let us look up to thee. O let not our eyes or hearts grovell upoia this earth, but let us faften them above the hills whence cometh our falvation 5 thence let us acknowledge all the good we re- ceive , thence let us expect all the good we want. Why our Saviour look'd up to Heaven (though he had Heaven in himfelf) we can fee reafon enough: but why did he figh } Surely not for need -■> the leaft motion of a thought was in him impetratory. How could he chu(e but be heard of his Father, who was one with the Father ? Not for any fear of diftrufr. But partly for companion , partly for example. For companion of thofe manifold infir- mities into which fin had plunged mankind 5 a pitifull in- ftance whereof was here prefented unto him. For example, to fetch fighs from us for the mileries of others } fighs of for* row for them, fighs of defire for their redreft. This is not the firft time that our Saviour (pent fighs, yea tears, upon humane diftrefles. We are not bone of his bone, and fleih of his fiefh , if we fo feel not the fmart of our brethren , that the fire of our paflion break forth into the fmoke Y 2 of 1 64 Contemplations., of fighs. Who h weakly and I am not wea^ who is offended^ and I burn not ? Chrift was not filcnt whilft he cured the Dumb 5 his Ep» phut ha gave life to all thefehis other actions. His fighing, his fpitting, his looking up to heaven,were the ads of a man: but his command of the ear and mouth to open was the ad of God. He could not command that which he made not. His word is imperative, ours fupplicatory. Hedoeth what he will with us, we doe by him what he thinks good to impart. In this mouth the word cannot be levered from the fuccefs : our Saviour's lips are no fooner opened in his Epphatha, then the mouth of the Dumb and the ears of the Deaf are opened at once. Behold here celerity and per- fedion. Naturall agents work by leifure, by degrees , no- thing is done in an inftant 5 by many fteps is every thing carried from the entrance to the confummation : Omnipo- tency knows no rules } no imperfed work can proceed from a caufe abfblutely perfed. The man hears now more lightly then if he had never been deaf, and (peaks more plainly then if he had never been tongue-ty3d. And can we blame him if he beftowed the handfel of his fpeech upon the power that reftored it } if the flrft improvement of his tongue were the praife of the giver, of the maker of it } Or can we exped other then that our Saviour fhould fay,Thy tongue isfree,ufe it to the praife of him that made it fb 5 thy ears are open, hear him that bids thee proclaim thy cure up- on the houle-top } But now behold, contrarily, he that opens this man's mouth by his powerful! word, by the fame word (huts it again , charging fllence by the fame breath wherewith he gave fpeech : Tell no man. Thofe tongues which interceded for his Cure, are charmed for the concealment of it. O Saviour, thou knoweft the grounds of thine own commands 5 it is not for us to enquire, but to obey : we may not honour thee with a forbidden celebration. Good meanings have oft- times proved injurious. Thofe men whole charity im- ployed Zacchxus. j<$5 ployed their tongues to (peak for the dumb man, do now imploy the fame tongues to (peak of his cure, when they (hould have been dumb. This charge (they imagine^ pro- ceeds from an humble modefty in Chrift 5 which the re- fpecl: to his honour bids them violate. I know not how we itch after thofe forbidden acls, which if left to our li- berty we willingly neglect. This prohibition increaleth the rumour $ every tongue is bulled about this one. What can we make of this but a well-meant difobedience } Q God, 1 (hould more gladly publilh thy Name at thy com- mand. I know thou canft not bid me to diCbonour thee 5 there is no danger of fuch an injunction : but if thou fhouldft bid me to hide the profeffion of thy Name and wondrous works , I (hould fulfill thy words , and not examine1 thine intentions. Thou knoweft how to win more honour by our filence, then by our promulgati- on. A forbidden good differs little from evil. What makes our actions to be fin but thy prohibitions ? our judgement avails nothing. If thou forbid us that which we think good, it becomes as faulty to thee- ward as that which is originally evil. Take thou charge of thy glory, give me. grace to take charge of thy precepts. XX. Zacchseus. NOW was our Saviour walking towards his Paffion : his lad journey had moft wonders. Jericho was in his way from Galilee to Jerufalem : hebalks it not , though it were outwardly curled 5 but, as the firft JoJIma. laved a Ra- hul? there , lb there the fecond faves a Zacck The work muft be all thine : we (hall not feek thee , if thou find us not $ we (hall not follow thee, if thou draw us not. Never didft thou- , O Saviour , fet one ftep in vain $ wherefoever thou art walking , there is lome ZaccLeus to be wone : as in a drought,when we fee fome weighty cloud hovering over us, we fay there is rain for fome grounds , wherefoever it falls. The Ordinances of God bode good to fome Souls, and happy are they on whom it lights. How juftly \sZacch£us brought in with a note of wonder } It is both great and good news to hear of a Convert. To fee men perverted from God to the world , from truth to herefie, from piety to prophanenefs, is as common, as la- mentable 5 every night luch ftars fall : but to fee a (inner come home to God, is both happy, and wondrous to men and Angels. I cannot blame that Philofopher who, under- taking to write of the hidden miracles of nature , fpends moftofhis difcouife upon the generation and formation of Man $ furely we are fearfully and wonderfully made ; but how much greater is the miracle of our fpirituall gene- ration $ that a (on of wrath , a child of Satan ihould be transformed into the fon and heir of the ever-living God > OGod, Zacchseus. 1 6j O God, thou worked both : but in the one our lpirit ani- mates us, in the other thine own. Yet fome things which have wonder in them for their worth, lole it for their frequence ; this hath no left rarity in it then excellence. How many painfull Peters have complained to fi(h all night, and catch nothing } Many ProfefTours and few Converts ha^h been ever the lot of the Gofpel. God's houfe, as the ftreets of Jericho , may be thronged, and yet but one Zacchau*. As therefore in the Lottery, when the great prize comes, the trumpet founds before it 5 fo the news of a Convert is proclaimed with, Behold Zacchaus. Any Penitent had been worthy of a fhout, but this man by an eminence 3 a Publican, a chief of the Publicans, rich. No name under heaven was fo odious as this of a Pu- blican, eipecially to this Nation, that ftood fo high upon their freedom, that every impeachment of it teemed no lefs then damnable : infomuch as they ask not, Is it fit, or need- full, but , Is it lawfully to pay tribute unto Cafar / Any office of exaction muft needs be hainous to a people fo im- patient of the yoke. And yet, not fo much the trade, as the extortion drew hatred upon this profeffion 5 out of both they are deeply infamous : one while they are mat- ched with Heathens, another while with Harlots, always with Sinners. And beholdJZacchteus a Publican, We are all naturally (hangers from God , the beft is indifpofed to grace : yet fome there are whofe very calling gives them better advantages. But this catch-poleihip oiZacchaus car- ried extortion in the face, and in a fort bad defiance to his converfion : yet behold , from this Toll-booth is cal- led both Zacch&us to be a Difciple, and Matthew to be an Apoftle. We are in the hand of a cunning work- man, that of the knottieft and crookedft timber can make rafts and deling for his own houfe 5 that can fquare the marble, or flint, as well as the freeft ftone. Who can now plead the difadvantage of his place, when he lees a Pu- blican.: 1 68 Contemplations. blican come to Chrifi ? No calling can prejudice God's gracious election. To excell in evil muft needs be worfe : if to be a Pu- blican be ill,furely to be an Arch-publican is more. What talk we of the chief of publicans, when he that profelfed himfelf the chief of finnersisnow among the chief of Saints? Who can defpair of mercy, when he fees one 'Jericho lend both an Harlot and a Publican to Heaven ? The trade of Zacchdus was not a greater rub in his way, then his wealth. He that fent word to John for great news, that ihe poor receive the Go/pel, faid alfo, How hard is it for a rich man to enter into heaven ? This bunch of the Camel keeps him from palling the needle's eye } although not by any malignity that is in the creature it feif^ (Hiches are the gift of God, ) but by reafon of thole three perni- cious hang- byes, Cares, Plealures, Pride, which too com- monly attend upon wealth. Separate thefe, Riches are a bleiTing : If we can fo poiTefs them,that they poilefs not u?, there can be no danger, much benefit in abundance. All the good or ill of wealth, or poverty, is in the mind, in the ule. He that hath a free and lowly heart in riches, is poor $ he that hath a proud heart under rags , is rich. If the rich man doe good and diftribute, and the poor man fteal, the rich hath put off his woe to the poor. Zacchxits had never been lb famous a Convert, if he had been poor \ nor fo liberal a Convert, if he had not been rich. If more difficulty, yet more glory was in the converfion of rich Zacchaus. It is well that wealthy Zacchduswzs defirous to lee Chriji. Little do too many rich men care too fee that fight : the face of Ctejar in their coin is more pleafing. This man leaves his bags, to blefs his eyes with this prolpec"t. Yet can I not praife him for this too much 5 it was not ( I fear ) out of Faith, but Curiofity. He that had heard great fame of the man, of his Miracles, would gladly lee his face : even an Herod long'd for this, and was never the better. Onely Zacchaeus. 1 69 Onely this I find , that this curiofity of the eye, through the mercy of God , gave occafion to the belief of the heart. He that defires to fee Jefus is in the way to injoy him : there is not fo much as a remote poiBbility in the man that cares not to behold him. The eye were ill be- ftowed, if it were onely to betray our Souls : there are no lefs beneficial glaunces of it. We are not worthy of this ufefull cafement of the heart, if we do not thence fend forth beams of holy defires, and thereby re-convey pro- fitable and laving objects. I cannot marvell 'tfZacchau* were defirous to fee Jefa .• all the world was not worth this fight. Old Simeon thought it beft to have his eyes clofed up with this fpe&acle, as if he held it pity and difparagement to fee ought after it. The father of the- faithfull rejoyced to lee him, though at nineteen hundred years diftance : and the great Do&our of the Gentiles ftands upon this as his higheft ftair , Have Inotfeen the Lord Jefu* ? And yet, O Saviour, many a one law thee here, that (hall never fee thy face above 5 yea, that (hall call to the hills to hide them from thy fight. And if we had once known thee according to the flejh , henceforth hpow we thee fo no more. What an happinefs (hall it be, fo to fee thee glorious , that in feeing thee we (hall partake of thy glory ? O bleffed vifion , to which all others are but penal and defpicable ! Let me go into the Mint-houfe, and lee heaps of gold, I am never the richer : let me go to the Pi&urers, I fee goodly faces, and am never the fairer : let me go to the Court, I fee ftate and magnifi- cence, and am never the greater. But, O Saviour, I can- not fee thee, and not be blefTed. I can fee thee here, though in a glafs : If the eye of my Faith be dim, yet it is fure. O let me be unquiet till I do now fee thee through the veil of Heaven, ere I (hall fee thee as I am feen. Fain would Zacchxu* fee Jefa, but he could not. It were ftrange if a man fhould not find fbme lett in good Z defires ; 1 70 Contemplations. defires 5 fbmewhat will be (till in the way betwixt us and Chrifi. Here are two hinderances met, the one internal, the other external $ the ftature of the man, the prefs of the multitude 5 the greatnefs of the prefs, the fmalnefs of the ftature. There was great thronging in the ftreets of Jericho to fee Jefis 5 the doors , the windows the bulks were all full : Here are many beholders, few difci- ples. If gazing, if profeffion were godlinefs, Chrifi could not want clients : now amongft all thefe wonderers there is but one Zacchtfu*. In vain fhould we boaft of our for- wardnefs to fee and hear Chrifi in our ftreets, if we receive him not into our hearts. This croud hides Chrifi from Zacchtfta. Alas ! how com- mon a thing is it, by the interpofition of the throng of the world to be kept from the fight of our Jejus > Here, a carnal Faftiionift fays, Away with this auftere fcrupu- loufhefs, let me doe as the moft. The throng keeps this man from Chrifi. There, a luperftitious Misbeliever fays, What tell you me of an handfull of reformed. The whole world is ours. This man is kept from Chrifi by the throng. The covetous Mammonift fays , Let them that have leifure be devout, my imployments are many , my affairs great. This man cannot fee Chrifi for the throng. There is no perfect view ofChrift, but in an holy feceffion. The Spoufe found not her Beloved till (he waspaft the company, then fhe found him whom her foul loved. Whofo never leeks Chrifi but in the croud, (hall never find comfort in finding him : the benefit of our publick view muft be enjoyed in retirednefs. If in a prefs we fee a man's face, that is all $ when we have him alone, every lim may be viewed. O Saviour, I would be loth not to fee thee in thine AlTem- blies , but I would be more loth not to fee thee in my Clofet. Yet had Zacchdus been but of the common pitch, he might perhaps have feen Chriji's face over his fellows fhoulders : now, his ftature adds to the difadvantage 5 his body did not anfwer to his mind 5 his defires were high, whilft Zacchaeus. %yi whilft his body was low. The beft is , however fmalnefs of ftature was difadvantageous in a level, yet it is not fb at height. A little man, if his eye be clear, may look as high ( though not as far ) as the talleft. The leaft Pigmy may from the loweft valley fee the Sun or Stars as fully as a Giant upon the higheft mountain. O Saviour, thou art now in Heaven, the (malnefs of our perfon or of our con- dition cannot lett us from beholding thee. The Soul hath no ftature, neither is Heaven to be had with reaching : Onely clear thou the eyes of my Faith, and I am high enough. I regard not the Body, the Soul is the man : It is to (mall purpole that the Body is a Giant, if the Soul be a Dwarf. We have to doe with a God that meafures us by our defires, and not by our fhtures. All the ftreets of Jericho ( how- ever he (eemed to the eye ) had not (b tall a man as ZacchdHS. The witty Publican eaiily finds both his hinderances, and the ways of their redrels. His remedy for the prefs , is to run before the multitude 5 his remedy for his fta- ture, is to climb up into the Sycomore : he imploys his feet in the one, his hands and feet in the other. In vain (hall he hope to (eeC/»r//?, that doth not out-goe the com- mon throng of the world. The multitude is cluftred to- gether, and moves too dole to move faft : we muft be nimbler then they, if ever we defire or expect to fee Chriji. It is the charge of God, Tkoufealt not follow a multitude to doe evil : we doe evil if we lag in good. It is held com- monly both wit and date for a man to keep his pace : and that man efcapes not cenfure , who would be forwarder then his fellows. Indeed for a man to run alone in ways of indifTerency, or to let an hypocritical face of out-run- ning all others in a zealous profeflion , when the heart lingers behind, both thefe are juftly hatefull : but in an holy emulation to ftrive truly and really to out-ftrip others in degrees of Grace, and a confcionable care of obedience, Z 2 this 172 Contemplations. this is truly Chriftian, and worthy of him that would hope to be blefled with the fight of a Saviour. Tell me, ye fafhionable Ghriftians , that (land upon terms of equality, and will not go a foot before your neigh- bours in holy zeal and aidfull charity, in confcionable frn- cerity 5 tell me, who hath made other mens progrefs a meafure for yours ? Which of you fays, I will be no richer, no greater, no fairer, no wifer, no happier then my fel- lows > Why (hould you then fay, I will be no holier } Our life is but a Race 5 every good End that a man pro- poses to himfelf is a feveral Goal. Did ever any man that ran for a prize fay, I will keep up with the reft ? Doth he not know that if he be not foremoft, he loleth ? We had as good to have fate ftill, as not Jo to run that we may obtain. We obtain not, if we out- run not the mul- titude. So far did Zacchaus over-run the ftream of the people, that he might have fpace to climb the Sycomore ere Jefrs could pafs by. I examine not the kind , the nature, the quality of this Plant : what Treefoever it had been, Zac- ch£us would have tried to fcale it , for the advantage of this profpeft. He hath found out this help for his ftature, and takes pains to ufe it. It is the beft improvement of our wit, to leek out the apteft furtherances for our Souls. Do you fee a weak and ftudious Chriftian, that being un- able to inform himfelf in the matters of God, goes to the cabinet of Heaven, the Priejis lips , which Jhull preferve knowledge § there is Zacch as if Chrifl had been many years acquainted with Zacchaus , whom he now firft law. Befidcs our u(e, the Hoft is invited by the Gueft, and called to an unexpected entertainment. Well did our Saviour hear Zacch Thrice happy Pu&lican , that haft climbed from thy Sycomore to Heaven 3 and by a few worthlefs bags of un- righteous Mammon, haft purchaied to thy (elf a Kingdom tincorrHj)tib!ef undcfi-ed, and that fudeth not away. XXI, John 184 Contemplation*. XXI. John Baptift beheaded. THree of the Evangelifts have ( with one pen ) re- corded the death of the great Harbinger of Chrifi, as mod remarkable and ufefull. He was the Fore-runner of Chrifi, as into the world, (bout of it: yea, he that made way for Chrifi into the world, made way for the name of Chrifi into the Court of Herod. This Herod Antip We have known when even mad dogs have faw- ned upon their mafter, yet he hath been too wife to truft them but in chains. As a true friend loves always, fb a gracious heart always affects good : neither can be altered with change of occurrences. But the carnal man, like an hollow Parafite or a fawning Spaniel, flatters onely for his own turn j if that be once either (erved or croiTed, like a churlilh curre, he is ready to fnatch us by the fingers. Is there a worldly-minded man that lives in fbme known fin, yet makes much of the Preacher, frequents the Church, talks godly, looks demurely, carries fair ? trull: him not 3 he will prove, after his pious fits, like fbme refty horfe, which goes on fome paces readily and eagerly, but anon either (lands ftill, or falls to flinging and plunging, and ne- ver leaves till he have caft his rider. What then might be the cau(e of Johns bonds, and He- rod's di(pleafure } For Herodiasfakg hk brother Philip's wife* That woman was the fubjecT: of Herod's luft, and the exciter of his revenge. This light hufwife ran aWay with her Hus- band's brother 5 and now doting upon her inceftuous lover, and John Baptift beheaded. 189 and finding John to be a rub in the way of her licentious adultery, is impatient of his liberty, and will not reft till his reftraint. Refolved finners are mad upon their leud courfes, and run furioufly upon their gainiayers. A Bear robbed of her whelps is lefs impetuous. Indeed, thole that have determined to love their fins more then their Souls^ whom can they care for } Though Herod was wicked enough, yet had it not been upon Herodias's inftigation, he had never impriibned John. Importunity of leud folicitoursmay be of dangerous con- fluence, and many times draws Greatnels into thole ways which it either would not have thought of, or abhorred. In the remotion of the wicked is the eftablifhment of the throne. Yet (till is this Dame called the wife of Philip. She had utterly left his bed, and was fblemnly coupled to Herod:, but all the ritual Ceremonies of her new Nuptials cannot make her other then Philip's wife. It is a fure rule, That which is originally faulty can never be rectified. The or- dination of Marriage is one for one 5 They twain Jhall be one flejh. There cannot be two heads to one body, nor two bodies to one head. Herod was her Adulterer, he was not her Hufband 5 (he was Herod's Harlot, Philip's Wife. Yet how doth Herod dote on her, that for her lake he loads- John with irons ? Whether will not the fury of inordinate Luft tranfport a man ? Certainly John was of late in He- rod's favour. That rough-hewn Preacher was for a Wilder- nefs, not for a Court :. Herod's invitation drew him thither, his reverence and refpe&s incouraged him there. Now the love of his Luft hath carried him into an hate of God's MeP fenger. That man can have no hold of himfelf or care of others, who hath given the reins to his unruly Concupi* fcehce. He that hath once fixed his heart upon the face of an Harlot, and hath beflaved himfelf to a bewitching Beau- ty, cafts off at once all fear of God, relpeft to Laws, (hame of the world, regard of his eftate, care of wife, children,, B b 3 friends,, 1 90 Contemplations. friends, reputation , patrimony, body, Soul. So violent is this beaftly paflion where it takes 5 neither ever leaves till it hath hurried him into the chambers of death. Herodias her felf had firft plotted to kill the Baptijl 5 her murtherers were fuborned, her ambulhes laid. The fuccels failed, and now fhe works with Herod for his durance. O marvellous hand of the Almighty ! John was a mean man for eftate, fblitary, guardleis, unarmed, impotent : Hero- dias a Queen, (6 great that (lie fwayed Herod himfelf 5 and not more great then fubtle 5 and not more great or fubtle then malicious : yet Herodias laid to kill John, and could not. What an invisible, and yet fare, guard there is about the poor (ervants of God, that feemhelplefs and defpicable in themfelves ? There is over them an hand of Divine pro- tection, which can be no more oppofed then feen. Ma- lice is not Co ftrong in the hand, as in the heart. The De- vil is ftronger then a world of men, a legion of Devils ftronger then fewer fpirits 5 yet a legion of Devils can- not hurt one Swine without a permiflion. What can bands of enemies or gates of Hell doe agatnft God's fecret ones } It is better to tri/Jl in the Lord, then to truji in Princes. It is not more clear who was the Authour, then what was the motive of this imprifonment, the free reproof of Herod' % Inceft$ It is not lawfully &c. Both the offenders were net- tled with this bold reprehenfion. Herod knew the reputa- tion that John carried , his Confcience could not but fug- geft the foulnefs of his own faci : neither could he but fee how odious it would feem to perfecute a Prophet for 10 juft a reproof. For the colour therefore of fb tyrannical an ac>, he brands John with Sedition r.thefe prefumptuous taxations are a difgrace and difparagement to Authority. It is no news with wicked Tyrants, to cloak their Cruelty with pretences of Juftice. Never was it other then the lot of God's faithfull fervants,tobe loaded with unjuft reproaches in the confcionable performance of their duties. They fhould John Baptift beheaded. i 9 i fhould fpeed too wellin the opinion of men, if they might but appear in their true (hape. The fact of Herod was horrible and prodigious $ to rob his own Brother of the partner of his bed 5 to tear away part of his flefh, yea his body from his head. So as here was at once in one a&, Adultery, Inceft, Violence. Adul- tery, that he took another's wife : Inceft, that he took his Brother's : Violence, that he thus took her, in fpite of her Hufband. Juftly therefore might John (ay, Ii is not lawfuli for thee. Me balked not one of Herod's fins, but reproved him of all the evils that he had done \ though more emi- nently of this, as that which more filled the eye of the world. It was not the Crown or awfull Scepter of Herod that could daunt the homely, but faithfull, melTenger of God : as one that came in the fpirit of Elzas, he fears no fa- ces,ipares no wicked nefs. There muft meet in God's minifters Courage and Impartiality. Impartiality, not to make diffe- rence of perfbns} Courage, not to make (pare of the fins of the greateft. It is an hard condition that the neceflity of our Calling cafts upon us, in fome cafes to run upon the pikes of difpleaiure. Prophecies were no Burthens, if they did not expole us to thefe dangers. We muft connive at no e- vil : Every fin unreproved becomes ours. Hatred is the daughter of Truth. Herod is inwardly vexed with fo peremptory a reprehenfion : and now he feeks to kill the authour. And why did he not } He feared the people. The time was when he feared John no lefs then now he hates him : he once reverenced him as a juft and holy man, whom now he heart-burns as an enemy 5 nei- ther wa,s it any counterfeit refped^ure the man was then in earneft. What (hall we lay then ? was it that his inconftant heart was now fetcht off by Herodias, and wrought to a difafFeCtion ? or was it with Herod as with Salomon's Slug- gard, that at once would and would not } His thoughts are diftracted with a mixt voluntary contradiction of pur- poles : as an holy man and honoured of the people, he woulda 1 9 2 Contemplations. would not kill John 5 he would kill him, as an enemy to his Luft. The worfe part prevaileth •-, Appetite overfways Reafbn and Confcience : and now, were it not for fear of the people, John ihould be murthered. What a felfcconflic- ting and prodigious creatufe is a wicked man left over to his own thoughts ? whilft on the one fide he is urged by his Confcience, on the other by his luftfull defires and by the importunity of Satan. There is no peace, faith my God, to the wicked •* and after all his inward broils, he falls upon the worft$ fb as his yieldance is worfe then his fight. When God fees fit, Herod's tyranny fhall effeft that which the wife Providence of the Almighty hath decreed for his Servant's glory. In the mean while, rubs fhall be caft in his way 5 and this for one, He feared the people. What an abfurd and fbttifh thing is Hypocriiy } Herod fears the peo- ple, he fears not God. Tell me then, Herod, what could the people doe at the worft ? Perhaps, mutiny againft thee, raife arms and tumults, difturb the Government, it may be, fhake it off. What could God doe ? yea, what not > ftir up all his creatures to plague thee, and when he hath done, tumble thee down to Hell, and there torment thee everlaftingly. O fond Herod, that feareft where no fear was, and feareft cot where there is nothing butterrour ! How God fits lewd men with reftraints ? If they be fb god'iefs as to regard his creature above himfel£ he hath ex- ternall buggs to affright them withall § if bafhfull, he hath fhame 5 if covetous, lofTes 5 if proud , difgrace : and by this means the mod wife Providence keeps the world in or- der. We cannot better judge of our hearts, then by what we moft fear. No man is fb great as to be utterly exempted from fear. The Jews feared Herod 5 Herod feared the Jews ; the healthfull fear ficknefs 5 the free, fervitude : the people fear a Tyrant's oppreffion and cruelty , the Tyrant fears the peoples mutiny and infurre&ion. If there have been fome fo John Baptift beheaded. 193 fb great as to be above the reach of the power and machi- nations of inferiours, yet never any that have been free from their fears and fufpicions. Happy is he that fears no- thing but what he fhould, God. Why did Herod fear the people ? They held John for a Prophet. And this opinion was both common and con- ftant : even the Scribes and Pharilees durft not fay, his Bap- tifm was from men. It is the wiledom and goodnefs of God, ever to give his children favour fomewhere. If Je- zebel hate Eli as 1 Ahab (hall for the time honour him : and if Herod hate the Baptiji, and would kill him, yet the peo- ple reverence him. Herod's malice would make him away 5 the people's reputation keeps him alive. As wife Princes have been content to maintain a faction in their Court or State for their own purpofes 5 fo here did the God of Hea- ven contrive and order differences of judgment and affection betwixt Herod and his Subjects for his own holy ends. Elfe certainly, if all wicked men {hould confpire in evil, there could be no being upon earth 5 as contrarily, if evil (pirits did not accord, Hell could not ftand. Oh the unjuft and fond partiality of this people ! They all generally applaud John for a Prophet, yet they receive not his meiTage. Whole Prophet was John, but of the Higheft } what was his er- rand, but to be the way-maker unto Chrijl . Whatfoever tho& fiult asl^: half a Kingdom for a dance ? Herod, this paftime is over-pay 'd for 5 there is no proportion in this remunera- tion: this is not bounty, it is prodigence. Neither doth' this pafs under a bare Promife onely, but under an Oath, and that fblemn and ( as it might be in wine ) ferious. How largely do fenfual men both profer and give for a little momentany and vain contentment ? How many cenfure Herod's grofs impotence, and yet (econd it with a worfe, giving away their precious Souls for a fhort pleafure of fin? What is half a Kingdom, yea a whole World, to a Soul ? So much therefore is their madnefs greater, as their lofs is more. So large a boon was worthy of a deliberation. Salome confults with her Mother upon (b ample and ratified a pro- mife. Yet fo much good nature and filial refpect was in this wanton Damfel, that '(he would not carve her felf of her option, but takes her Mother with her. If Herodia* were infamoufly leud, yet (he was her Parent, and muft di- rect her choice. Children (hould have no will of their own ^ as their fiefh is their Parents, lb fhould their will be. They do juftly unchild themfelves, that in main elections difpofe of themfelves without the confent of thoie which •'gave them being. It is both unmannerly and unnatural in the Child to run before, without , againft the will of the Parent. Oh that we could be fo officious to our g^pd and Hea- venly Father, as (he was to an earthly and wicked Mother 5 not to ask, not to undertake ought without his allowance, without his directions : that when the world fhall offer us whatfoever our heart defires, we could run to the Oracles of God for our refolution 5 not daring to accept what he doth not both licenfe and warrant. Oh the wonderfull ftrength of malice ! Salome was of*. fered . John Baptift beheaded. 197 fered no lefs then half the Kingdome of Herod, yet chufes to ask the head of a poor Preacher. Nothing is fo fweet to a corrupt heart as revenge $ efpecially when it may bring with it a full icope to a dear fin. All worldlings are of this diet : they had rather fin freely for a while and die, then refrain and live happily, eternally. What a fuit was- this , Give me here in a Charger the head of 'john Baptift ? It is not enough for her to fay, Let Johns head be cut off, but, Give me it in a Charger, What a lervice was here to be brought into a Feaft, efpe- cially to a Woman ? a dead man's head fwimming in bloud. How cruel is a wicked heart,that can take pleafure in thofe things which have moft horrour } Oh the importunity of a galled conference ! Herodias could never think her felf fafe till John was dead $ fhe could never think him dead till his head were off 5 fhe could not think his head was off till fhe had it brought her in a platter : a guilty heart never thinks it hath made fare enough. Yea, even after the head was thus brought, they thought him alive again. Guiltinefi and Security could never lodge together in one bofbme. Herod was forry, and no doubt in earned: , in the midfi: of his cups and pleafance. I fhould rather think his jollity counterfeited then his grief. It is true, Herod was a Fox 5 but that fubtle beafi: difTembles not always : when he runs away from the dogs, he means as he does. And if he were formerly willing to have killed John, yet he was unwil- lingly willing 5 and fb far as he was unwilling to kill him as a Prophet, as a iuft man, fb far was he fbrry that he muft be killed. Had Herod been wife, he had not been per- plexed. Had he been fb wife as to have ingaged himfelf lawfully and within due limits, he had not now been fo intangled as to have needed fbrrow. The folly of Sinners is guilty of their pain, and draws upon them a late and un- profitable repentance. But here the aft was not paft, though the word were C c 3 , paft, * 98 Contemplations. pall. It was his mifconceived intanglement that caufed this fbrrow 5 which might have been remedied by flying off. A threefold cord tied him to the performance 5 the conference of his Oath, the refped to his Guefts, a loth- nefs to difcontent Herodias and her daughter. Herod had 10 much religion as to make fcruple of an Oath 5 nor Co much as to make fcruple of a Murther. No man cafts off all juftice and piety at once --, but whilft he gives himfelf over to fame fins, he flicks at others. It is no thank to leud men that they are not univerfally vicious. All God's feveral Laws cannot be violated at once : there are Sins contrary to each other 5 there are Sins dilagreeing from the leudeft difpofitions. There are Oppreflburs that hate Drunkennefs 5 there are Unclean perfbns which abhor Murther j there are Drunkards which hate Cruelty. One fin is enough to damn the Soul , one leak to drown the Veflel. But, O fond Herod, what needed this unjuft lcrupulouf- nefs } Well and iafely mighteft thou have fhifted the bond of thine Oath with a double evafion. One, That this ge- nerality of thy.promife was onely to beconftrued of law- full afts arfd motions : That onely can we doe, which we can juftly doe 3 Unlawfulnefs is in the nature of Impofli- bility. The other , That had this ingagement been lb meant, yet might it be as lawfully relcinded as it was un- lawfully made. A linfull Promife is ill made, worfe per- formed. Thus thou mighteft , thou (houldft have come off fair 3 where now, holding thy felf by an irreligious re- ligion tied to thy foolifh and wicked Oath, thou onely goeft away with this mitigation, that thou art a fcrupulous Murtherer. Tn the mean while, if an Herod made fuch conference of keeping an unlawfull Oath, how (hall he in the day of judgement condemn thofe Chriftians which make no con- ference of Oaths lawfull, juft, neceilary ? Woe is me, one iells an Oath for a bribe, another lends an Oath for favour, another John Baptift beheaded. i yy another cafts it away for malice. I fear to think it may be aqueftion whether there be more Oaths broken, or kept. OGod, Imarvell not, if being implored as a witnefs, as an avenger of falfhood, thou hold him not guilders that thus dares take thy Name in vain. Next to his Oath is the refpeft to his Honour. His Guefts heard his deep engagement, and now he cannot fall off with reputation. It would argue levity and rafhnefs to fay and not to doe, and what would the world fay ? The mifconceits of the points of Honour have coft millions of Souls. As many a one doeth good onely to be feen of men, fb many a one doeth evil onely to fatisfie the hu- mour and opinion of others. It is a damnable plaufibility fb to regard the vain approbation or cenfure of the behol- ders, as in the mean time to negledt the allowance or judg- ment of Godf But how ill guefts were thefe } how well worthy of an Herod's table ? Had they had but common civility, finding Herod perplexed, they had acquitted him by their diffwafions, and would have difclaimed the ex- pectation of fb bloudy a performance : but they rather (to gratifle Herodias ) make way for fb flight and eafie a condefcent. Even godly Princes have complained of the iniquity of their heels : how much more muft they needs be ill attended, that give incouragements and examples of leudnefs ?■ Neither was it the leaft motive, that he was loth to dif- pleafe his Miftrefs. The Damfell had pleafed him in her dance 5 he would not difcontent her in breaking his words He faw Herodias in Salome r the fuit, he knew, was the mother's, though in the daughter's lips : both would be difplealed in falling off 5 both would be gratified in yiel- ding. O vain and wicked Herod ! He cares not to offend God,to offend his Conferences he cares to offend a wanton Miftrefs. This is one means to fill Helljothnefstodifpleafe. A good heart will rather fall out with all the world then with God, then with his Conference. The 2co ' Contemplations. The mifgrounded forrow of worldly hearts doth not withhold them from their intended fins. It is enough to 'vex, not enough to reftrain them. Herod was (brry, but he (ends the Executioner for John's head. One aft hath made Herod a Tyrant, and John a Martyr. Herod ^Ty- rant, in that without all legall proceedings, without (b much as falfe witnefles, he takes off the head of a man , of a Prophet. It was Luft that carried Herod into Mur- ther. The proceedings of fin are more hardly avoided then the entrance. Whofo gives himlelf leave to be wic- ked, knows not where he fhall (lay. John a Martyr,in dying for bearing witne(s to the Truth 5 Truth in life, in judgment, in doftrine. It was the holy purpo(e of God, that he which had baptized with water fhould now be baptized with bloud. Never did God mean that his beft children fhould dwell always upon earth : fhould they ftay here, wherefore hath he provided Glory above } Now would God have John delivered from a double pri(bn 5 of his own, of Herod's 5 and placed in the glorious liberty of his fons. His head (hall be taken off, that it may be crowned with glory. Precious in the fight of the Lord is the death of his Saints. O happy birth-day ( not of Herod , but ) of the Bap- tift ! Now doth John enter into his joy '■> and in his name is this day ever celebrated of the Church. This bleiTed Fore-runner of Chriji (aid of himfelf, / mufl decreafe. He is decrealed indeed, and now grown fhorter by the head 3 but he is not (b much decreafed in ftature, as increaled in glory. For one minute's pain he is poilefled of endlefs joy j and as he came before his Saviour into the world, fo is he gone before him into Heaven. The Head is brought in a Charger. What a difh was here for a Feaft ? How prodigioufly infatiable is the cruel- ty of a wicked heart ! O bleiTed fervice fit for the table of Heaven! It is not for thee, O wicked Herod, nor for thee, malicious and wanton Herodiat 3 it \s adUli precious and John.Bap^ft beheaded. 201 and pleating to the God of Heaven , to the blefled An" gels, who look'd upon that Head with more delight in his conftant fidelity, then the beholders (aw it with hor- rour, and Herodias with contentment of revenge. It is brought to Salome as the reward of her dance 3 (he prelents it to her Mother as the dainty (he had longed for. Methinks I fee how that chaft and holy countenance was toiled by impure and filthy hands 5 that true and faithfull tongue, thole facred lips, thofe pure eyes, thole mortified cheeks are now infultingly handled by an inceftuous Har- lot, and made a (corn to the drunken eyes of Herod's guefts. Oh the wondrous judgments and incomprehensible dif- pofitions of the holy, wife, Almighty God! He that was fan&ified in the womb, born and conceived with (b much note and miracle , ( What manner of child Jhall thk be $ ) lived with fo much reverence and obfervation, is now, at midnight, obfcurely murthered in a dole prifon, and his head brought forth to the infultation and irrifion of Har- lots and Ruffians. O God, thou knoweft what thou haft to doe with thine own. Thus thou fuffereft thine to be mifuled and flaughtered here below,that thou may eft crown them above. It (hould not be thus , if thou didft not mean that their glory 'fhould be anfwerable to their de- preilion. D d XXII. The 202 Contemplation/. XXII. The five Loaves and two Fi floes. WHat flocking there was after Chrift which way fb- ever he went } How did the Kingdom of Heaven fiiffer an holy violence in thefe his followers ? Their im- portunity drave him from the land to the fea. When he was upon the fea of Tiberias , they followed him with their eyes } and when they (aw which way he bent, they followed him fo faft on foot that they prevented his lan- ding. Whether it were that our Saviour (laid fbme while upon the water, ( as that which yielded him more quiet- nefs, and freedom of refpiration , ) or whether the fbot- pafiage ( as it oft falls out ) were the fhorter cut, by rea- fbn of the companies of the water and the many elbows of the land, I inquire not : lure I am, the wind did not lb fwiftly drive on the (hip, as defire and zeal drave on thefe eager clients. Well did Chriji fee them all the way j well did he know their fteps, and guided them : and now he purpofely goes to meet them, whom he feemed to fly. Nothing can pleafe God more then our importunity in. fceking him : when he withdraws himfelf , it is that he may be more earneftly inquired for. Now then he comes to find them whom he made (hew to decline : and feeing a great multitude, he palles from the (hip to the fhore. That which brought him from Heaven to earth, brought him alfo from the fea to land 5 his companion on their Souls, that he might teach them 5 companion on their Bodies, that he might heal and feed them. Jud<£* was not large, but populous : it could not be but there muft be amongft 10 many men many difeafed : it is no marvel if the report of 10 miraculous and univerfal fanations The five Loaves and two Fifber. 2 0$ fanations drew cuftomers. They found three advantages of cure above the power and performance of any earthly Phyfician, Certainty, Bounty, Eafe. Certainty, in that all comers were cured without fail : Bounty, in that they were cured without charge : Eafe, in that they were cured without pain. Far be it from us, O Saviour, to think that thy Glory hath abated of thy Mercy : ftill and ever thou art our allured, bountifull, and perfed Phyfician, who healed all our difeafes, and takeft away all our infir- mities. O that we could have our faithfull recourfe to thee in all our fpiritual maladies : it were as impolTible we fhould want help, as that thou fhouldft want power and mercy. That our Saviour might approve himfelf every way be- neficent, he that had filled the Souls of his Auditours with fpiritual repaft, will now fill their Bodies with temporal : and he that had approved himfelf the univerial Phyfician of his Church, will now be known to be the great houfhol- der of the world, by whole liberal provifion mankind is maintained. He did not more miraculoufly heal, then he feeds miraculoufly. The Dilciples^aving well noted the diligent and impor- tune attendence of the multitude, now towards evening come to their Mafter in a care of their repaft and difcharge. This is a defart place , and the time is now paji ; Send the multitude away^ that they may go into the villages and buy themfelves vitfuals. How well it becomes even fpiritual guides to regard the bodily neceffities of God's people } This is not directly in our charge, neither may we leave our facred miniftration to ferve Tables. But yet, as the bodily father muft take care for the Soul of his child 3 fo muft the fpiritual have refpecl: to the Body. This is all that the world commonly looks after, mealuring their Paftours more by their difhes then by their do&rine or con- vention 5 as if they had the charge of their Bellies, not of their Souls : if they have open Cellars, it matters not Dd 2 whether 204 Contemplations. whether their Mouths be open. If they be fbciable in their carriage, favourable and indulgent to their recreations, full in their chear, how eafily doth the world difpenfe with either their negligence or enormities ? As if the Souls of thefe men lay in their weafand, in their gut. But fine- ly they have reafbn to expect from their Teachers a due proportion of Hofpitality. An unmeet parfimony is here not more odious then it is (infull : And where ability wants, yet care may not be wanting. Thole Preachers which are fo intent upon their fpiritual work, that in the mean time they over-ftrain the weaknelTes of their people, holding them in their Devotions longer then humane frail- ty will permit, forget not themfelves more then their pat- tern j and muft be lent to fchool to thefe companionate Difciples, who, when evening was come, fue to Chriji for the people's difmiffion. The place was defart, the time, evening. Doubtlefs our Saviour made choice of both thefe, that there might be both more ufe and more note of his Miracle. Had it been in the morning, their ftomack had not been up , their feeding had been unnecelTary. Had it been in the Village^ provifion either might have been made, o# at leaft would have feemed made by themfelves. But now that it was both defart and evening, there was good ground for the Difciples to move, and for Chriji to work their luftenta- tion.Then onely may we expect and crave help from God, when we find our need. Superfluous aid can neither be heartily defired, nor earneftly lookt for, nor thankfully received from the hands of mercy. Caji thy burthen upon the Lord, and he fiall fiftain thee. If it be not a burthen* it is no cafting it upon God. Hence it is that Divine aid comes ever in the very upfhot and exigence of our trialls^ when we have been exercifed , and almoft tired with long hopes, yea with defpairs of fuccefs : that it may be both more longed for ere it come, and when it comes more welcome. Oh The five Loaves and two Fifhes. 205 Oh the Faith and Zeal of theft clients of Chrifl ! They not onely follow him from the City into the Defart, from delicacy to want, from frequence to fblitude 3 but forget their Bodies in purfuitof the food of their Souls. Nothing is more hard for an healthfull man to forget then his belly 5 within few hours this will be fure to fblicit him, and will take no denials. Yet fuch fweetnefs did there hearers find in the fpiritual repaft, that they thought not on the bodily : the Difciples pitied them, they had no mercy on themfelves. By how much more a man's mind is taken up with Heavenly things, fo much leli (hall he care for earthly. What (hall Earth be to us, when we are all Spirit ? And in the mean time, according to the degrees of our intellectual elevations, (hall be our neglect of bodily contentments. The Difciples think they move well r Send them away that they may buy victuals. Here was a ftrong Charity, but a weak Faith. A -ftrong Charity, in that they would have the people relieved 5 a weak Faith, in that they fuppofed they could not otherwife be fb well relieved. As a man when he fees many ways lie before him, takes that which he thinks both faireft and neareft 3 fb do they : this way of relief lay openeft to their view , and promifed moft. Well might they have thought, It is as eafie for our Mafter to feed them as to heal them 5 there is an equal facility in all things to a fii per natural power : yet they fay, Send them away. In all our projects and fuits we are ftill ready to move for that which is moft obvious, moft likely , when fbmetimes that is lefs agreeable to the will of God. The All-wife and Almighty Arbiter of all things hath a thoufand fecret means to honour himfelf in his proceedings with us. It is not for us to carve boldly for our felves 5 but we muft humbly depend on the difpofal of his Wifedonx and Mercy. Our Saviour's anfwer gives a ftrange check to their mo- tion 3 They need not depart. Not need ? They had no vie- D d 3, tuals fr 7 c 6 Contemplation?. tuals 3 they muft have ; there was none to be had. What more need could be } He knew the fupply which he in- tended, though they knew it not. His command was therefore more ftrange then his afTertion , Give ye them to cat. Nothing gives what it hath not. Had they had vic- tuals, they had not called for a dtfmiffion $ and not ha- ving, how fhould they give ? It was thy wifedom, O Sa- viour , thus to prepare thy Dilciples for the intended Miracle : Thou wouldft not doe it abruptly, without an intimation both of the purpoie of it and the neceffity. And how modeftly doft thou undertake it, without noife, without oftentation ? I hear thee not fay, I will give them to eat 5 no, but, Give ye : as if it ihould be their act, not thine. Thus ibmetimes it pleafeth thee to require of us what we are not able to perform 5 either that thou mayeft (hew us what we cannot doe, and fo humble us $ or that thou mayeft erect us to a dependence upon thee , which canft doe it for us. As when the Mother bids the Infant come to her, which hath not yet the fted- dy ufe of his legs, it is that he may cling the fafter to her hand or coat for fiipportation. Thou bidft us, impotent wretches, to keep thy royal Law. Alas ! what can we Sinners doe } there is not one letter of thofe thy Ten words that we are able to keep. This charge of thine intends to (hew us not our ftrength, but our weaknefs. Thus thou wouldft turn our eyes both back to what we might have done, to what we could have done , and upwards to thee in whom we have done it, in whom we can doe it. He wrongs thy Good- nefs and Juftice that mifconftrues thefe thy commands, as if they were of the fame nature with thole of the JEgyp- tian task-mafters, requiring the brick, and not giving the ftraw. But in bidding us doe what we cannot, thou in- ableft us to doe what thou biddeft. Thy Precepts under the Gofpel have not onely an intimation of our duty, but .an habilitation of thy power : as here, when thou badeft the The five Loaves and two Fijher. 207 the Difciples to give to the multitude, thou meanteft to fupply unto them what thou commanded ft to give. Our Saviour hath what he would, an acknowledgement of their infufficiency : We have here but five loaves and two fifies. A poor provifion for the family of the Lord of the whole earth : Five loaves, and thole barley $ two fifties, and thole little ones. We well know, O Saviour, that the beafts were thine on a thoufand mountains, all the corn thine that covered the whole furface of the earth, all the fowls of the air thine 5 it was thou that providedft thofe drifts of Quails that fell among the tents of thy rebellious Ifraelites , that rainedft down thole fhowrs of Manna round about their camp : and doft thou take up (for thy felf and thy meiny) with five barley loaves^ and two little fifoes . or if it be, the next word is, whofe glory is their fi ame , whofe end damnation. It is noted as the crime of the rich glutton, that he fared de- licioitfly every day. I never find that Chrift entertained any guefts but twice 5 'and that was onely with loaves and fifties* I find him fometimes feafted by others more liberally. But his domefticall fare how fimple, how homely it is } The end of food is to fuftain Nature. Meat was ordained for the belly, the belly for the body, the body for the Soul, the Soul for God : we muft ftill look through the fubordi- nate Ends to the higheft. To reft in the pleafure of the meat, is for thofe creatures which have no Souls, Oh the* extreme delicacy of thefe times 1 What conquifition is here- of all forts of curious difties from the fartheft feas and lands, to make up one hour's meal > what broken cookery? what deviled mixtures ? what nice fauces ? what feafting not of the taft onely, but of the fent ? Are we the Diiciples of him that took up with the loaves and fifties } or the fcholars of a Philoxenus, or an Apitius^ or Vitellius, or thofe other monfters of the palate ? the true fbns of thofe firft Parents that killed themfelves with their teeth ? Nei-- z 08 Contemplations. Neither was the quality of thefe vi&uals more courfe, then the quantity fmall. They make a But of five loaves and two fifties 5 and well they might, in refpeft of fo many thouland mouths. A little food to an hungry ftomack doth rather ftir up appetite then fatisfy it : as a little rain upon a droughty foil doth rather help to fcorch then refrefh it. When we look with the eye of Senfe or Reafon upon any Objeft, we (hall fee an impoflibility of thofe efTe&s which Faith can eafily apprehend, and Divine power more eafily produce. Carnall minds are ready to meafure all our hopes by humane poffibilities 3 and when they fail, to delpair of fuccefs : where true Faith meafures them by Divine power, and therefore can never be diftieartned. This Grace is for things not feen, and whether beyond hope, or againft it. The virtue is not in the means, but in the agent. Bring them hither to me. How much more eafie had it been for our Saviour to fetch the loaves to him, then to multiply them } The hands of the Difciples (hall bring them, that they might more fully witnefs both the Authour and man- ner of the inftant Miracle. Had the loaves and fifties been multiplied without this bringing, perhaps* they might have teemed to have come by the fecret provifion of the guefts : now there can be no queftion either of the aft, or of the agent. As God takes pleafure in doing wonders for men, fb he loves to be acknowledged in the great works that he doeth. He hath no reafon to part with his own glory 5 that is too precious for him to lofe, or for his creature to embe- zell. And how juftly didft thou, O Saviour, in this mean to teach thy Difciples, that it was thou onely who feedeft the world 5 and upon whom both themfelves and all their fellow- creatures muft depend for their nouriftiment and provifion , and that if it came not through thy hands, it could not come to theirs ? There need no more words. I do not hear the Difciples ftand upon the terms of their own neccflity 5 Alas ! Sir, it is too little for our felves 5 whence fhall we then relieve our own The five Loaves and two Fijher. 209 own hunger ? Give leave to our Charity to begin at home. But they willingly yield to the command of their Matter , and put themfelves upon his Providence for the fequel. When we have a charge from God, it is not for us to ftand upon felf-refpe&s 5 in this cafe there is no fuch lure liberty as in a (elf-contempt. O God, when thou called: to us for our five loaves, we muft forget our own intereft : other- wife, if we be more thrifty then obedient, our good turns evil 5 and much better had it been for us to have wanted that which we withhold from the owner. He that is the Matter of the Feaft marfhals the guefts 5 He commanded the multitude to fit down on the graft. They obey, and expeft. O marvellous Faith ! So many thou- sands fit down, and addrels themfelves to a meal, when they faw nothing but five poor barly loaves and two (mall filhes. None of them fay , Sit down ? to what } Here are the mouths, but where is the meat } We can (bon be fet, but whence (hall we be ferved ? Ere we draw our knives, let us fee our chear. But they meekly and obediently diipofe themfelves to their places, and look up to Chriji for a mi- raculous purveyance. It is for all that would be Chriji's fol- lowers, to lead the life of Faith 5 and, even where means appear not, to wait upon that mercifull hand. Nothing is more eafy then to truft God when our barns and coffers are full 5 and to (ay, Give u* our daily bread, when we have it in our cupboard. But when we have nothing,, when we know not how or whence to get any thing, then to depend upon an invifible bounty, this is a true and noble ac~t of Faith. To call away our own,that we may immediately live upon Divine Providence, I know no warrant. But when the neceflity is of Gods making, we fee our refuge 5 and happy are we if our confidence can fly to it, and reft in it. Yea fulnefs (hould be a Curfe, if it (hould debar us from this dependence : at our beft we muft look up to this great houfholder of the world, and cannot but need his provifion. If we have meat, perhaps not appetite $ if appetite, it may Ee be 2IO Contemplations. be not digeftion } or if that, not health, and freedom from pain 5 or if that, perhaps ( from other occurrents ) not life. The guefts are lit full of expectation. He that could have multiplied the bread in abfence, in filence takes it and bleP fesit 5 that he might at once (hew them the Authour and the means of this increafe. It is thy bleffing, O God, that maketh rich. What a difference do we fee in mens eftates > Some languifh under great means, and injoy not either their lubftance or themfelves } others are chearfull and happy in a little. Second caufes may not be denied their work 5 but the over-ruling power is above. The fubordinatenefs of the Cieature doth not take away from the right, from the thank of the Firft Mover. He could as well have multiplied the loaves whole 5 why would he rather doe it in the breaking ? Was it to teach us that in the diftribution of our goods we fhould expect his bleffing, not in their intirenefs and refervation } There k that fiattereth^ and yet wcreafeth, faith Solomon : Yea, there is no man but increafeth by fcattering. It is the grain thrown into the feveral furrows of the earth which yields the rich intereft unto the Hufbandman : that which is tied up in his lack, or heaped in his granary, decreafeth by keeping. He that forveth liberally jlj all reap liberally. Away with our weak diftruft. If Wealth came by u?, giving were the way to want : now that God gives to the giver3 nothing can to fure inrich us as our beneficence. He multiplied the bread not to keep, but to give 5 He gave it to the Difciples. And why not rather by his own hand to the multitude, that 10 the Miracle and thank might have been more immediate? Wherefore was this, O Saviour, but that thou mighteft win reipeCc to thy Dftctotes !rom the people ? As great Princes, when they would ingratiate a Favourite, pals no fuits but through his hands.. What an honour was this to thy fervants, that as thou wert Media- tour betwixt thy Father and Man3 Co thou wouldft have them The five Loaves and two Fijhei. 211 them in Come beneficiall occafion mediate betwixt men and thee } How fit a type is this of thy fpirituall provision, that thou who couldft have fed the world by thine immediate word, wouldft by the hands of thy Minifters divide the bread of life to all hearers ? Like as it was with the Law : well did the Ifraelites lee and hear that thou couldft deli- ver that dreadfull mefTage with thine own mouth} yet in favour of their weaknefs thou wouldft treat with them by a Mo/es. Life of means derogates nothing from the effica- cy of the principal Agent, yea adds to it. It is a ftrange weaknefs of our fpirituall eyes, if we can look but to the next hand. How abfurd had thefe guefts been, if they had termined the thanks in the fervitours , and had (aid, We have it from you, whence ye had it is no part of our care : we owe this favour to you , if you owe it to your Mafter, acknowledge your obligations to him, as we do unto you ? But fince they well knew that the Difciples might have handled this bread long enough ere any fuch erTecl: could have followed, they eafily find to whom they are beholden. Our Chriftian wifedom muft teach us, whofbever be the means, to referve our main thanks for the Authour of our good. He gave the bread then to his Difciples, not to eat, not to keep, but to diftribute. It was not their particular be- nefit he regarded in this gift, but the good of many. In every Feaft each fervitour takes up his difh, not to carry it afide into a corner for his own private repaft 5 but to let it before the guefts, for the honour of his Mafter : when they have done, his chear begins. What (hall we fay to thole injurious waiters, who fatten themfelves with tho(e concealed meiles which are meant to others ? Their table is made their fnare 5 and thefe ftoln morfels cannot but end in bitternefs. Accordingly the Difciples fet this fare before the guefts. I do not fee fb much as 'judos referve a fhare to himfelf , whether out of hunger or diftruft. Had not our Saviour E e 2 com- 212 Contemplations. commanded fo free a diftribution, their felf-love would ea- fily have taught them where to begin. Nature fays, Firft thy (elf, then thy friends : either extremity or particular charge gives Grace occaiion to alter the cafe. Far be it from us to think we have any claim in that which the ow- ner gives us meerly to beftow. I know not now whether more to wonder at the mira- culous eating, or the miraculous leaving. Here were st whole hoaft of guefts, five thoufand men j and in all like- lihood no fewer women and children. Perhaps fome of thefe onely look'd on. Nay, they did all eat. Perhaps eve- ry man a crum, or a bit. Nay, they did eat to fatiety 5 all were fatisfied. So many muft needs make clean work j of fb little there could be left nothing. Yea, there were fragments remaining. Perhaps fbme crums or crufts, hard- ly to be difcerned, much lefs gathered. Nay, twelve ba- skets full : more remained then was firft fet down. Had they eaten nothing, it was a juft Miracle that fo much fhould be left } had nothing remained, it was no lefs Mira- cle that fb many had eaten, and fo many fatisfied : but now that fb many bellies and fo many baskets were filled, the Miracle was doubled. O work of a boundlefs Omnipo- tency ! Whether this were done by creation or by conver- fion, ufes to be queflioned , but needs not. Whilft Chrifi multiplies the bread, it is not for us to multiply his Mira- cles* To make ought of nothing ,4 is more then to adde much unto fbmething. It was therefore rather by turning of a former matter into thefe fubftances, then by making thefe fubftances of nothing. Howfoever, here is a marvellous provifion made, a mar- vellous bounty of that provifion, a. no lefs marvellous extent of that bounty. Thofe that depend upon God, and bufy themfelves in his work, fhall not want a due purveyance in the very de- fart. Our ftreight and confined beneficence reaches fb far as to provide for our own 3 thofe of our Domeftieks which labour The five Loaves and two Fijhes. 215 labour in our fervice do but juftly expert and challenge their diet j whereas day-labourers are oft-times at their own finding. How much more will that God, who is infinite in mercy and power, take order for the livelihood of thole that attend him } We fee the birds of the air provided for by him } how rarely have we found any of them dead of hunger } yet what doe they but what they are carried un- to by natural inftinft ? How much more where, befides propriety, there is a rational and willing fervice ? Shall the Ifraelites be fed with Manna, Eli ah by the Ravens, the Widow by her multiplied meal and oyl, Chriji's clients in the wilderne(s with loaves and fifties } O God, whilft thou doft thus promerit us by thy Providence, let not us wrong thee by diftruft. God's undertakings cannot but be exquifite : thofe whom he profefles to feed, muft needs have enough. The mea- fure of his bounty cannot but run over. Doth he take up- on him to prepare a table for his Ifrael in the de(art ? the bread (hall be the food of Angels, the flefti (hall be the de- licates of Princes, Manna and Quails. Doth he take upon him to make wine for the marriage- feaft of Cana ? there fhall be both ftore and choice 5 the vintage yields poor ftuff to this. Will he feaft his Auditours in the wildernefs } if they have not dainties, they (hall have plenty. 3 They were all fatis fied. Neither yet, O Saviour, is thy hand doled, What abundance of heavenly dodrine doft thou fet before us? how. are we feafted, yea pampered with thy celeftiall: delicacies ? Not according to our meannefs, but according to thy ftate, are we fed. Thrifty and niggardly collations are not for Princes. We are full of thy goodnefs } O let our hearts run over with thanks. I. do gladly wouder at this Miracle of thine, O Saviour 3 yet fo as that I forget not mine own condition. Whence is it that we have our continuall provifion } One and the lame munificent hand doeth all. If the Ifraelites were fed with Manna in the defart, and with corn m. Canaan, both E e 3 . were.j 2 1 4 Contemplations. were done by the fame power and bounty. If the Difci- ples were fed by the loaves multiplied, and we by the grain multiplied, both are the aft of one Omnipotence. YVhat is this but a perpetuall Miracle, O God, which thou wor- ked for our prefervation ? Without thee, there is no more power in the grain to multiply then in the loaf: it is thou that gtveji it a body at thy plcafnre, even to every feed his orvn body 5 it is thou that givefi fnlnefs of bread and cleannefs of teeth. It is no reafon thy goodnefs (hould be lefs magnified becaufe it is universal 1. One or two baskets could have held the five loaves and two fifhes 3 not lefs then twelve can hold the remainders. The Divine munificence provides not for our necefTity one- ly, but for our abundance, yea (uperfluity. Envy and ig- norance, whilft they make God the authour of enough, are ready to impute the furplufage to another caufe $ as we commonly fay of Wine, that the liquour is God's, the excels Satans. Thy Table, O Saviour, convinces them, which had more taken away then fet on : thy Bleffing makes an eftate not competent onely, but rich. I hear of barns full of plenty, and preffes burfting out with new wine, as the re- wards of thofe that honour thee with their fubftance. I hear of heads anointed with oyl, and cups running over. O God, as thou haft a free hand to give, fo let us have a free heart to return thee the praife of thy Bounty. Thofe fragments were left behind. I do not fee the peo- ple, when they had filled their bellies, cramming their pockets, or fluffing their wallets $ yet the place was defart, and fbme of them doubtlefs had far home. It becomes true Difciples to be content with the prefent, not too fblicitous for the future. O Saviour, thou didft not bid us beg bread for to morrow, but for to day : not that we (hould refufe thy bounty when thou pleafeft to give 5 but that we fhould not diftruft thy Providence for the need we may have. Even The five Loaves and two Fifhes. 2 1 5 Even thefe fragments (though but of barley loaves and fifh-bones ) may not be left in the defart, for the compoft of that earth whereon they were increased $ but by our Sa- viour's holy and juft command are gathered up. The libe- rall houfekeeper of the world will not allow the lofs of his orts : the childrens bread may not be given to dogs : and if the crums fall to their (hare, it is becaufe their fmal- nefs admits not of a colle&ion. If thofe who out of obe- dience or due thrift have thought to gather up crums, have found them pearls, I wonder not : Surely both are alike, the good creatures of the lame Maker , and both of them may prove equally coftly to us in their wilfull mis-fpendingo But oh, what (hall we fay, that not crufts and crums, not loaves and difties and cups, but whole patrimonies are idly lavifht away , not merely loft, ( this were more eafy) but ill fpent in a wicked riot upon dice, drabs, drunkards? Oh the fearfull account of thefe unthrifty Bailirs, which {hall once be given in to our great Lord and Mafter, when he fhall call us to a ftricl: reckoning of all our talents ! He was condemned that increafed not the fumme concredi- ted to him : what (hall become of him that lawlefly im- pairs it } Who gathered up thefe fragments but the twelve Apo- ftles, every one his basket-full ? They were the fervitours that fet on this banquet at the command of Chriji, they waited on the Tables, they took away. It was our Saviour's juft care that thofe offalls (hould not periQi : but he well knew that a greater lofs depended up- on thofe feraps $ a lofs of glory to the omnipotent Worker of that Miracle, The feeding of the multitude was but the one half of the work, the other half was in the. remnant, Of all other it moft concerns the fucceflburs of the Apoftles to take care that the marvellous works of their. God and Sa- viour may be improved to the beft , they may not furler a cruft or crum to be loft that may yield any glory to that Al- mighty Agent. Here . a 1 6 Contemplations. Here was not any morfel or bone that was not worthy to be a relique, every the leaft parcel whereof was no other then miraculous. All the ancient monuments of God's fupernatural power and mercy were in the keeping of Aaron and his fons. There is no Servant in the Family but fhould be thriftily carefull for his Matter's profit 5 but moft of all the Steward, who is particularly charged with this overfight. Wo be to us if we care onely to gather up our own fcraps, with neglect of the precious morfcls of our Maker and Redeemer. XXIII. The Wd1\npn the Waters. ALL Elements are alike to their Maker. He that had well approved his power on the Land,will now (hew it in the Air and the Waters $ he that had preferved the multitude from the peril of hunger in the Defart, will now prelerve his Difciples from the peril of the tempeft in the Sea. Where do we ever elfe find any compulfion offered by Chriji to his Difciples } He was like the good Centurion ? he faid to one, Go, and he goeth. When he did but call them from their nets they came , and when he fent them by pairs into the Cities and Country of Jud They hid thought they hadfeen a Spirit. That there have been fuch apparitions of Spirits, both good and evil, hath ever been a Truth undoubtedly received of Pagans , Jews , Chriftians , al- though in the blind times of Superftition there was much colluiion mixed with fome verities : Crafty men and lying ipirits agreed to abule the credulous world. But even where there was not Truth, yet there was Horrour. The very Good Angels were not leen without much fear 5 their fight was conftrued to bode Death : how much more the Evil, which in their very nature are harmfull and pernicious ? We (ee not a Snake or a Toad without fbme recoiling of bloud and fenfible relu&ation, although thole creatures run away from us : how much more mult our hairs ftand up- right and our fenfes boggle at the fight of a Spirit, whole both nature and will is contrary to ours, and profeffedly bent to our hurt } But fay it had been what they miftook it for, a Spirit 5 why (hould they fear ■> Had they well confidered, they had fbon found that evil fpirits are never the le(s prefent, when they are not feen , and never the left harmfull or ma- licious, when they are prelent unfeen. Vifibility adds no- thing to their fpite or mifchief And could their eyes have been opened, they had , with ElifoJs fervant, feen more with them then agawji them , a fure , though invifible, guard of more powerfull Spirits, and themfelves under the protection of the God of Spirits : fb as they might have bidden a bold defiance to all the powers of darknels. But, partly their Faith was yet but in the bud 5 and partly the prefentation of this dreadfull Objed was fudden , and without the refpite of a recolledtion and fettlement of their thoughts. Oh the weaknefs of our frail Nature, who, in the want of The Wal\ upon the Waters. 223 of Faith, are affrighted with the vifible appearance of thofe adverfaries whom we profefs daily to refift and vanquifh, and with whom we know the Decree of God hath matched us in an everlafttng conflicY! Are not thefe they that ejec- ted Devils by their command } Are not thefe of them that could fay, Majier^ the evil fpirits are Jkbdued to m . It is Faith that (aid, Mafter 3 it was Diftruft (as fome have conftrued it) that (aid, If it be thou. It was Faith that (aid, Bid me come to thee 3 (implying that his word could as well enable as command 3) it was Faith that durft ftep down upon that watery pavement : it was Diftruft that upon the fight of a mighty wind feared. It was Faith, that he walked 3 it was Diftruft, that he (unk 3 it was Faith that (aid, Lord, five me. Oh the imperfect composition of the beft Saint upon earth 3 as far from pure Faith, as from meer Infidelity ! If there be pure earth in the center, all upward is mixed with the other ele- ments : contrarily , pure Grace is above in the glorified Spirits 3 all below is mixed with infirmity, with corrup- tion. Our beft is but as the Air 3 which never was, never can be at once fully enlightned : neither is there in the fame Region one conftant ftate of light. It fhall once be noon with us , when we fhall have nothing but bright beams of Glory 3 now it is but the dawning, wherein it is hard to fay whether there be more light then darknefs. We are now fair as the Moon, which hath (bme (pots in her greateft beauty 3 we fhall be pure as the Sun, whofe face is all bright and glorious. Ever fince the time that Adam fet his tooth in the Apple, till our mouth be full of mould, it never was, it never can be other with us. Far be it from us to fettle willingly upon the dregs of our In- fidelity 3 far be it from us to be diftieartned with the fenfe of our defects and imperfections : We believe 3 Lord , help our unbelief. Whilft I find fome difputing the lawfulne(s of Peters fuit 3 others quarrelling his, If it be thou : let me be taken up with the wonder at the Faith, the fervour, the Heroi- call valour of this prime Apoftle, that durft (ay, Bid me come to thee upon the waters. He might have (ufpected that the Voice of his Mafter might have been as eafily imitated by that imagined Spirit as his Perfon 3 he might have feared the bluftering tempeft, the threatning billows, the G g yielding 1 2 6 Contemplations. yielding nature of that devouring element : but, as defpi- ling all thefe thoughts of mifdoubt, fuch is his defire to be near his Matter, that he fays, Bid me come to thee upon the waters. He fays not fiome thou to me : this had been Chrift's aft, and not his. Neither doth he fay , Let me come to thee: this had been his aft, and not drift's. Neither doth he fay, Pray that I may come to thee, as if this aft had been out of the power of either. But, Bid me come to thee. I know thou canft command both the waves and me : me to be fo light that I (hall not bruife the moift furface of the waves 5 the waves to be fo (olid that they (hall not yield to my weight. All things obey thee : Bid me come to thee upon the waters. It was a bold fpirit that could wifli it, more bold that could aft it. No (boner hath our Saviour (aid, Come, then he (ets his foot upon the unquiet Sea 3 not fearing either the foftne(s or the roughne(s of that uncouth paffage. We are wont to wonder at the courage of that daring man who firft committed him(elf to the Sea in a frail Bark , though he had the ftrength of an oaken planck to fecure him : how valiant muft we needs grant him to be, that durft fet his foot upon the bare fea and (hift his paces } Well did Peter know that he who bade him could uphold him £ and therefore he both (lies to be bidden, and ventures to be up- holden. True Faith tasks it (elf with difficulties 3 neither can it be difmaied with the conceits of ordinary impoflibi- lities. It is not the (battering of draws, or cafting of mole- hills, whereby the virtue of it is defcribed, but removing of mountains. Like fome courageous Leader , it defires the honour of a danger , and foes for the firft onfet : whereas the worldly heart freezes in a lazy or cowardly fear, and onely cafts for fafety and eafe. Peter foes, Jefifi bids. Rather will he work Miracles, then difappoint the foit of a faithfull man. How eafily might our Saviour have turned over this ftrange requeft of his bold Difciple?and have (aid,What my Omnipotence can doe The Wa\ upon the Waters. 227 doe is no rule for thy Weaknefs : It is no lels then pre- sumption in a meer man, to hope to imitate the miraculous works of God and man. Stay thou in the (hip, and won- der 5 contenting thy (elf in this, that thou haft a Mafter to whom the land and water is alike. Yet I hear not a Check, but a Call, Come, The fuit of Ambition is fuddenly quaftied in the Mother of the Zebedees. The fuits of Re- venge prove no better in the mouth of the two fiery Di- fciples. But a fuit of Faith, though high and feemingly unfit for us, he hath no power to deny. How much lefs, O Saviour, wilt thou (tick at tho(e things which lie in the very road of our Chriftianity ? Never man faid, Bid me to come to thee in the way of thy commandments , whom thou didft not both bid and inable to come. True Faith refts not in great and good defires, but acts and executes accordingly. Peter doth not wifh to go, and yet (land ftill : but his foot anfwers his tongue, and in- ftantly chops down upon the waters. To fit ftill and wi(h, is for fluggifh and cowardly fpirits. Formal volitions, yea velleities of good, whilft we will not (b much as ftep out of the (hip of our Nature to walk unto Chrtfl, are but the faint motions of vain Hypocrifie. It will be long enough ere the gale of good wifties can carry us to our Heaven. Eafeflayeth thefoolifi. O Saviour, we have thy command to come to thee out of the (hip of our natural corruption : Let no Sea affray us, let no Tem- ped of Temptation withhold us. No way can be but fafe, when thou art the End. Lo, Peter is walking upon the waves : two hands up- hold him 5 the hand ofChrift's Power, the hand of his own Faith 5 neither of them would doe it alone. The hand of Chrift's Power laid hold on him 5 the hand of his Faith laid hold on the power of Chrift commanding. Had not Chriji's hand been powerfull, that Faith had been in vain : Had not that Faith of his ftrongly fixed upon Chrfft, that Power had not been effe&ual to his preservation. Whilft we G g a are 228 Contemplations. are here in the world, we walk upon the waters } frill the lame hands bear us up. If he let goe his hold of us, we drown $ if we let goe our hold of him, we fink and (hreek as Peter did here, who, when he (aw the wind boiftrous, was afraid, and, beginning to (inl^, cried, fiying, Lord, fuve me. When he wiiht to be bidden to walk unto Chrifl, he thought of the waters 3 Bid me to come to thee on the wa- ters : he thought not on the winds which raged on thofe waters 3 or if he thought of a ftifFgale, yet that tempeftu- ous and (udden guft was out of his account and expectation. Thole evils that we are prepared for, have not luch power over us as thole that furprife us. A good water-man lees a dangerous billow coming towards him, and cuts it, and mounts over it with eafe 5 the unheedy is overwhelmed. O Saviour, let my hafte to thee be zealous, but not impro- vident $ ere I let my foot out of the fhip, let me forefee the Tempeft : when I have caft the worft, I cannot either mifcarry or complain. So loon as he began to fear, he began to fink : whilfl: he believed, the Sea was brafs, when once he began to dif-. truft, thofe waves were water. He cannot fink, whilft he trufts the power of his Mafter } he cannot but fink when he mifdoubts it. Our Faith gives us, as courage and bold- nefs, fo fuccels too : our Infidelity lays us open to all dan- gers, to all mifchiefs. It was Peters improvidence not to forefee $ it was his weaknels to fear $ it was the effeft of his fear to fink : it was his Faith that recollects it lelf, and breaks through his Infidelity, and in finking could lay, Lord, five me. His foot could not be fo fwift in finking, as his heart in implo- ring : he knew who could uphold him from finking, and being funk deliver him 3 and therefore he fays. Lord, five me. It is a notable both fign and effect: of true Faith, in fudden extremities to ejaculate holy defires 3 .and with the wings of our The Wa\ upon the Waters. 229 our firft thoughts to fly up inftantly to the throne of Grace for prefent fuccour. Upon deliberation it is poliible fot a man that hath been carelefs and profane, by good means to be drawn to holy difpofitions : but on the fudden a man will appear as he is •-, what-ever is raoft rife in the heart will come forth at the mouth. It is good to obferve how our furprifals find us : the reft is but forced 5 this is natural. Out of the abundance of the heart the mouth fpeaketh. O Sa- viour, no evil can be fwifter then my thought : my thought fhall be upon thee, ere I can be feized upon by the fpee- dieft mhchief : at leaft, if I over-run not evils, I (hall over- take them. It was Chrift his Lord whom Peter had offended in diftrufting 5 it is Chrift his Lord to whom he fues for deliverance. His weaknefs doth not difcourage him from his refuge. O God , when we have difpleafed thee , when we have funk in thy difpleafure, whither fhould we fly for aid but to thee whom we have provoked } A- gainft thee onely is our (in 5 in thee onely is our help. In vain fhalL all the powers of Heaven and Earth confpire to relieve us, if thou withhold from our fuccour. As we ok fend thy Juftice daily by our fins, fo let us continually re- ly upon thy Mercy by the ftrength of our Faith. Lord? five uf. The mercy of Chrift is at once fought and found 5 Im- mediately Jefus ft retched forth his hand^ and caught him* He doth not fay, Hadft thou trufted me, I would have fafely preferved thee , but fince thou wilt needs wrong my power and care with a cowardly diffidence, fink and drown : but rather, as pitying the infirmity of his fearfull Difciple, he puts out the hand for his relief. That hand hath been ftretch'd forth for the aid of many a one that hath never ask'd it j never any ask'd it, to whole fuccour it hath not been ftretched. With what fpeed, with what confidence (hould we fly to that fbvereign bounty, from, which never any fuitour was fent away empty ? G g 3 Jefie 2 3 o Contemflathm. Jefus gave JWer his hand 5 but withall he gave him a check : 0 thou of little faith, why doubtedfi thou . Durft I have fet my foot where he did } O Saviour, if thou foundeft caufe to cenfure the weaknefs and poverty of his Faith,what mayeft thou well fay to mine? They miftake that think thou wilt take up with any thing. Thou looked for firmitude and vigour in thofe Graces which thou wilt allow in thy beft Difciples, no lefi then truth. The firft fteps were confident , there was fear in the next. Oh the fudden alteration of our affedtions, of our difpofitions ! One pace varies our fpiritual condition. What hold is there of fb fickle creatures, if we be left never fb little to our felves ? As this lower world wherein we are is the region of mutability } fb are we ( the living pieces of it) fubjeft to a perpetual change. It is for the blefled Saints and Angels above to be fixed in good ; Whilft we are The Bloudyiffke healed. 231 are here, there can be no conftancy expected from us, but in variablenefs. As well as our Saviour loves Peter, yet he chides him. It is the fruit of his favour and mercy that we efcape judg- ment, not that we efcape reproof. Had not Peter found grace with his Matter, he had been fufFered to fink in (i- lence 5 now he is faved with a check. There may be more love in frowns then in (miles : Whom he loves he ckaftifes. What is chiding but a verbal caftigation ? and what is cha- ftifement but a real chiding ? CorreU me, 0 Lord, yet in thy judgment, not in thy fury. 0 let the righteous Godjmite me (when I offend) with his gracious reproofs 5 thefe JhaU be a precious oyl that Jhall not hreak^my head* XXIV. The Bloudy ijfue healed. TH E time was, O Saviour, when a worthy woman of- fered to touch thee, and was forbidden : now a mea- ner touches thee with approbation and incouragement. Yet as there was much difference in that Body of thine which was the ObjecT: of that touch, (being now mortal and pafc fible, then impaffible and immortal,) fb there was in the A- gents $ this a ftranger, that a familiar 3 this obfcure, that famous. The fame a&ions vary with time and other circumftan*- ees j and accordingly receive their diflike or allowance. Doubtlefs thou hadft herein no fmall refpeft to the faith of Jairus, unto whole houfe thou wert going. That good man had but one onely Daughter, which lay fick in the be- ginning of his fuit, ere the end, lay dead. Whilft (he lived, hi& n 3 2 Contemplations. his hope lived \ her death dilheartned it. It was a great work that thou meanteft to doe for him ; it was a great word that thou faidft to him, Fear not \ believe , and Jhe Jhall be made whole. To make this good, by the touch of the verge of thy garment thou revived!!: one from the verge of death. How muft Jairu* needs now think , He who by the virtue of his garment can pull this woman out of the paws of death which hath been twelve years dying, can as well by the power of his word pull my daughter (who hath been twelve years living) out of the jaws of death which hath newly feized on her? It was fit the good Ruler fhould be railed up with this handfell of thy Divine power, whom he came to (blicit. That thou mighteft lo(e no time , thou curedft in thy paflage. The Sun (lands not ftill to give his influences, but difTufes them in his ordinary motion. How fhall we imitate thee, if we iufrer our hands to be out of ure with good } Our life goes away with our time : we lo(e that which we improve not. The Patient laboured of an IiTue of bloud , a Dileafe that had not more pain then fhame, nor more natural infir- mity then Legal impurity. Time added to her grief 5 twelve long years had (he languilhed under this wofull complaint. Befides the tedioufnels, dileales muft needs get head by continuance 5 and (b much more both weaken Nature and ftrengthen themfelves, by how much longer they afflict us. So it is in the Soul5 fb in the State 5 Vices, which are the SicknefTes of both, when they grow inve- terate, have a ftrong plea for their abode and uncontro- lablenels. Yet more, to mend the matter , Poverty ( which is another dileafe) was fuperadded to her ficknels : She had fpent all Jhe had upon Phyjtcians. Whilft (he had where- with to make much of her (elf, and to procure good ten- dance, choice diet, and all the fuccours of a diftrefled lan- guilhment, (he could not but find fome mitigation of her fbrrow: The Bloudy iffue healed. 235 Q>rrow : but now want began to pinch her no Ie£ then her diftemper, and help'd to make her perfectly miferable. Yet could (he have parted from her fubftance with eafe, her complaint had been the left. Could the Phyficians have given her, if not health, yet relaxation and painlefnels, her means had not been mif-beftowed : but now, Jbe fnffered many things from them 5 many an unpleafing potion, many tormenting incifions and divulfions did (he endure from their hands : the Remedy was equal in trouble to the Difeale. Yet had the coft and pain been never (b great, could (he have hereby purchafed health, the match had been happy 3 all the world were no price for this commodity : but alas ! her eftate was the worfe, her body not the better 3 her money was wafted, not her difeafe. Art could give her neither cure nor hope. It were injurious to blame that noble Science, for that it always fpeeds not. Notwithftanding all thole (bvereign remedies, men muft ( in their times) ficken and die. Even the miraculous Gifts of healing could not preserve the owners from difeafe and diiTolution. It were pity but that this woman ftiould have been thus fick 5 the nature, the durablenels, coft, pain, incurablene/s of her dileafe both lent her to feek Chrijl^ and moved Chrijl to her cure. Our extremities drive us to our Saviour 3 his love draws him to be moft prefent and helpfull to our ex- tremities. When we are forfaken of all fuccours and hopes, we are fitted: for his redrefs. Never are we nearer to help, then when we defpair of help. There is no fear, no dan- ger, but in our own infenfiblenefs. This woman was a ftranger to Chrijl , it feems (he had never feen him. The report of his Miracles had lifted her up to fuch a confidence of his power and mercy, as that (he laid in her fel£ If I may but touch the hem of his garment, I fliall be whole. The fhame of her Diieafe ftopt her mouth from any verbal fiiit. Had (he been acknown of her infirmi- ty, (he had been (hunned and abhorred, and difdainfully put H h back 2^4 Contemplations. back of all the beholders, ( as doubtleft where fhe was known, the Law forced her to live apart.) Now (he con- ceals both her grief, and her defire, and her Faith , and onely fpeaks (where fhe may be bold) within her (elf: If I may but touch the hem of his garment, I foall be whole, 1 feek not myfteries in the virtue of the hem rather then of the garment. Indeed it was God's command to Ifrael^ that they (hould be marked, not onely in their skin, but in their cloaths too : thofe fringes and ribbands upon the borders of their garments were for holy memorials of their duty, and God's Law. But that hence (he fuppoled to find more virtue and fan&ity in the touch of the hem then of the coat, I neither difpute nor believe. It was the fite, not the fignification, that (he intimated 5 not as of the beft part, but the utmoft. In all likelihood, if there could have been virtue in the garment, the nearer to the body, the more. Here was then the praife of this woman's Faith, that fhe promiieth her (elf cure by the touch of the utmoft hem. Whofbever would look to receive any benefit from Chriji, muft come in Faith : It is that onely which makes us capable of any favour. Satan, the common ape of the Almighty, imitates him alio in this point : All his charms and (pells are ineffectual without the Faith of the ufer, of the receiver. Yea the endeavour and iflue of all, both humane and fpi- ritual, things depends upon our Faith. Who would commit a plant or a feed to the earth, if he did not believe to have it nurfed in that kindly bofbme ? What Merchant would put himfelf upon the guard of an inch-board in a furious Sea, if he did not truft to the faithfull cuftody of that planck? Who would trade, or travell, or war, or marry, if he did not therein furely truft he (hould fpeed well } VVhat bene- fit can we look to carry from a Divine exhortation, if we do not believe it will edify us ? from a Sacramental ban- quet, ( the food of Angels ) if we do not believe it will nourith our Souls I from our beft Devotions, if we do not The Bloudy iffite healed. 235 not perfwade our (elves they will fetch down bleiTings ? Oh our vain and heartlefs (ervices , if we do not fay, May I drink but one drop of that heavenly Nectar, may I tart but one crum of that Bread of life, may 1 hear but one word from the mouth of Chrijl^ may I (end up but one hearty figh or ejaculation of an holy defire to my God, I (hall be whole ! According to her refblution is her practice. She tou- ched, but fie came behind to touch j whether for humility, or her fecrecy rather, as defiring to (teal a cure unleen, un- noted. She was a Jetvefi, and therefore well knew that her touch was ( in this ca(e ) no better then a pollution 5 as hers, perhaps, but not of him. For on the one fide, NecelTity is under no pofitive law 5 on the other, the Son of God was not capable of impurity. Thofe may be defi- led with a touch that cannot heal with a touch : he that was above Law is not comprifed in the Law. Be we never (b unclean, he may heal us $ we cannot infecl: him. O Savi- our, my Soul is fick and foul enough with the Spiritual! impurities of fin : let me by the hand of Faith lay hold but upon the hem of thy garment, ( thy Righteoufhefs is thy garment ) it (hall be both clean and whole. Who would not think but a man might lade up a difh of water out of the Sea unmifled } Yet that water ( though much ) is finite 5 thofe drops are within number : that Art which hath reckoned how many corns of (and would make up a World, could more eafily compute how many drops of water would make up an Ocean. Whereas the mercies of God are abfolutely infinite, and beyond all poffibility of proportion : And yet this bafhfull foul cannot fteal one drop of mercy from this endlefs, boundle(s, bottomleis Sea of Divine bounty, but it is felt and queftioned. And Je- fusjaid, Who touched me $ Who can now (ay that he is a poor man that reckons his (tore, when that God, who is rich in mercy, doth (b } He knows all his own Blellings, and keeps juft tallies of our H h 2 receits ^ 2%6 Contemplations. receits } delivered fo much Honour to this man, to that fo much Wealth j Co much Knowledge to one, to another (b much Strength. How carefully frugal {hould we be in the notice, account, ufage of God's leveral favours, fince his bounty fets all his gifts upon the file ? Even the worft fer- vant in the Gofpel confeft his Talents , though he im- ployed them not. We are worfe then the worft, if either we misknow, or dilTemble, or forget them. Who now can forbear the Difciples reply ? Who touched thee, O Lord ? the multitude. Doll: thou ask of one, when thou art prelTed by many ? In the midftofa throng, doft thou ask, Who- touched me £ Yea but yet Jbme one touched me : All thronged me 5 but one touched me. How riddle- like foever it may feem to found, they that thronged me touched me not $ (he onely touched me that thronged me not, yea that touched me not. Even fo, O Saviour, others touched thy body with theirs $ (he touched thy hem with her hand, thy Divine power with her Soul. Thole two parts whereof we confift (the bodily, the Spiritual ) do in a fort partake of each other. The Soul is the Man, and hath thofe parts , fenfes, actions which are challenged as proper to the Body. This fpiritual part hath both an hand, and a touch 5 it is by the hand of Faith that the Soul toucheth : yea this alone both is, and acts all the fpiritual fenfes of that immaterial and Divine part 5 this fees, hears, tafteth, toucheth God 3 and without this the Soul doeth none of thefe. All the multitude then prelTed Chrift: he took not that for a touch, fince Faith was away 3 onely ihe touched him that believed to receive virtue by his touch. Outward fafhionablenefs comes into no account with God 5 that is onely done which the Soul doeth. It is no hoping that virtue {hould go forth from Chrift to us, when no hearty defires go forth from us to him. He that is a Spirit , looks to the deportment of that part which' Eeierableth himfelf .: as without it the body is dead , fo The Bloudy ijfue healed. 237- fo without the actions thereof bodily Devotions arc but carkaiTes. What reafon had our Saviour to challenge this touch? Some body touch' d me. The multitude ( in one extreme ) denied any touch at all : Peter ( in another extreme ) affir- med an over-touching of the multitude. Betwixt both, he who felt it can fay, Some body touched me. Not aU± as Peter $ not none, as the multitude 3 but fome body. How then, O Saviour, how doth it appear that fome body touch'd thee } For I perceive virtue is gone out from me. The effect proves the aft j virtue gone out evinces the touch. Thefetwoare in thee convertible : virtue cannot go out of thee but by a touch $ and no touch can be of thee without virtue going out from thee. That which is a Rule in Nature, That every Agent works by a contadr,holds ipiritually too : Then doft thou, O God , work upon our Souls , when thou toucheft our hearts by thy Spirit -0 then do we re-ad upon thee,when we touch thee by the hand of our Faith and confidence in thee: and in both thele virtue goes out from thee to us. Yet goes not 10 out, as that there is left in thee. In all bodily emanations, whole powers are but finite, it muft needs fol- io w,that the more is lent forth, the left is relerved : but as it is in the Sun,which gives us light, yet loleth none ever the more, (the luminofity of it being no whit impaired by that perpetual emiffion of lightfome beams }) fo much more is- it in thee, the Father of lights, Virtue could not go out of thee without thy knowledge, without thy fending.. Neither was it in a diilike, or in a grudging exprobration, that thou laidft, Virtue is gone out from me. Nothing could pleafe thee better, then to feel virtue fetched out from thee by the Faith of the receiver. It is the nature and praife o£ good to be communicative : none of us would be other . then liberal of our little, if we did not fear it would-be leilened by imparting. Thou that knoweft thy (lore fo infi-. nite,that participation doth onely glorifie and not diminish it, canft not but be more willingtogive then we to receive, . HI13 If x I 238 Contemplations. If we take but one drop of water from the Sea, or one corn of (and from the fhore, there is fo much ( though in- fenfibly ) led: but were we capable of Worlds of virtue and benediction from that munificent hand, our inriching could no whit impoverifh thee. Thou which wert wont to hold it much better to give then to receive, canft not but give gladly. Fear not, O my Soul, to lade plentifully at this Well, this Ocean of Mercy, which, the more thou ta- keft, overflows the more. But why then, O Saviour, why didft thou thus inquire, thus expoftulate ? Was it for thy own fake 5 that the glory of the Miracle might thus come to light, which otherwise had been (mothered in filence } Was it for Juirus his fake 5 that his deprefled heart might be railed to a confi- dence in thee, whofe mighty Power he faw proved by this Cure,whofe Omnifcience he faw proved by the knowledge of the Cure ? Or was it chiefly for the Woman's fake 3 for the praife of her Faith, for the fecuring of her Conference } It was within her felf that (he laid, Iflmxv but touch : none could hear this voice of the heart, but ne that made it. It was within her felf that the Cure was wrought : none of the beholders knew her complaint, much lefs her reco- very j none noted her touch, none knew the occafion of her touch. What a pattern of powerfull Faith had we loft, if our Saviour had not called this ad to triall ? As her modefty hid her difeafe, fo it would have hid her vertue. Chrifl will not fuffer this fecrecy. Oh the marvellous, but free, difpenfation ofChriJi ! One while he in joyns a filence to his cured Patients , and is troubled with their divulga- tion of his favour 5 another while (as here) he will not lole the honour of a fecret mercy, but fetches it out by his In- quifition, by his profeffion 5 Who hath touched me ? for I perceive virtue is gone out from me. As we fee in the great work of his Creatjpn,he hath placed fbme Stars in themidft of Heaven,where they may bemoft confpicuous 5 others he hath fet in the Southern obfcurity,obvious to but few eyes : in The Bloudy iffue healed. 239 in the Earth, he hath planted fbme flowers and trees in the famous gardens of the World } others, no left beautifull, in untracked Woods or wild Defarts , where they are ei- ther not feen, or not regarded. O God, if thou have intended to glorifie thy (elf by thy Graces in us, thou wilt find means to fetch them forth into the notice of the World j otherwile our very privacy (hall content us, and praife thee. Yet even this great Faith wanted not fbme weaknefs. Tt was a poor conceit in this Woman, that (he thought (he might receive lb fbvereign a remedy from Chrift without his heed, without his knowledge. Now that (he might fee (he had trufted to a power which was not more bountifull then lenfible, and whole goodnels did not exceed his appre- henfion, but one that knew what he parted with, and wil- lingly parted with that which he knew beneficial to fa faithful! a receiver, he can fay, Some body hath touched mey for 1 perceive virtue is gone out from me. As there was an errour in her thought, lb in our Saviours words there was a correction. His mercy will not let her run away with that fecret offence. It is a great favour of God to take us in the manner, and to fhame our clofenefs. We fcour off the ruft from a Weapon that we efteem , and prune the Vine we care for. O God , do thou ever find me out in my Sin 3 and do not pals over my leaft infirmities without a feeling controlment. Neither doubt I but that herein, O Saviour, thou didft, gracioufly forecaft the fecuring of the Confcience of this faithfull ( though over-feen ) Patient 5 which might well have afterwards raifed fbme juft fcruples, for the filching of a Cure, for Unthankfulnefs to the Authour of her Cure 5 the continuance whereof (he might have good reaibn to mifdoubt, being furreptttioufly gotten, ingratefully concea- led. For prevention of all thefe dangers,and the full quieting of her troubled heart, how fitly, how mercifully didft thou bring forth this clofe bufinefs to the light, and clear it to the bottom } 5 40 Contemplations. bottom } It is thy great mercy to forefee our perils , and to remove them ere we can apprehend the fear of them : as ibme skilfull Phyfician, who perceiving a Fever or Phren- fy coming, which the diftempered Patient little misdoubts, by feafbnable applications anticipates that grievous malady^ fo as the fick man knows his (afety ere he can fufpeft his danger. Well might the Woman think, He who can thus cure, and thus know his cure, can as well know my name, and delcry my perfbn, and (hame and punilh my ingratitude, With a pale face therefore and a trembling foot (he come9, and falls down before him, and humbly acknowledges what fhe had done, what (he had obtained. But the Woman^ finding Jhe was not hidy Sec, Could (he have perceived that fhe might have (lily gone away with the Cure, (he had not confefled it : So had (he made God a lofer of Glory, and her (elf an unthankfuil re- ceiver of fo great a Benefit. Might we .have our own wills, we (hould be injurious both to God and our (elves. Nature lays (uch plots as would be fare to befool us , and is witty in nothing but deceiving her felf. The onely way to bring us home, is to find we are found, and to be convinced of the difcovery of all our evafions : As (bme unskilfull Thief, that finds the owner's eye was upon him in his pilfering, laies down his ftoln commodity with fhame. Contrarily, when a man is poP feiTed with a conceit of fecrecy and cleanly efcape, he is emboldened in his leudne(s. The Adulterer chufes the twilight, and fays, No eye Jhall fee me 5 and joys in the fweetnefs of his ftoln waters. O God, in the deepeft dark- ne(s, in my moft inward retirednefs, when none fees me, when I (ee not my (elfj yet let me then fee thine all-feeing eye upon me : and if ever mine eyes (hall be fhut, or held with a prevailing Temptation, check me with a fpeedy re- proof, that, with this abafhed Patient, I may come in, and confeis my errour, and implore thy mercy. Ir The Bloudy iffue healed. 241 It is no unufual things for kindnefs to look fternly for the time, that it may indear it feJf more when it lifts to be difcovered. With a fevere countenance did our Saviour look about him, and ask, Who touched me ? When the wo- man comes in trembling, and confeffing both her aft and faccefs, he clears up his brows, and fpeaks comfortably to her ; Daughter, be of good chear, thy faith hath made thee whole 5 go in peace. O fvveet and leafbnable word, fit for thofe mercifull and Divine lips ; able to fecure any heart, to difpell any fears ! Still, O Saviour, thou doeft thus to us : when we fall down before thee in an awfull dejec- ted nefs, thou reared us up with a chearfull and companio- nate incouragement 5 when thou findeft us bold and pre- fumptuous, thou loved: to take us down 5 when humbled, it is enough to have proftrated us. Like as that Lion of Bethel worries the difbbedient Prophet, guards the poor A(s that flood- quaking before him : Or like fbme mighty wind , that bears over a tall Elme or Cedar with the fame breath that it raifeth a (looping Reed : Or like fome good Phyfician, who, finding the body obftru&ed and furchar- ged with ill humours , evacuates it , and when it is fufficiently pulled down, raifes it up with fbvereign Cor- dials. And ftill doe thou lo to my Soul 5 if at any time thou perceived: me flirT and rebellious, ready to face out my fin againft thee, fpare me not 5 let me fmart, till I relent. But a broken and contrite heart thou wilt not, 0 Lord, O Lord, do not reject. It is onely thy Word which gives what it requires, com- fort and confidence. Had any other (haken her by the (houlder, and cheared her up againft thole oppreffive pafc fions, it had been but wafte wind. No voice but his who hath power to remit fin can fecure the heart from the confcienceof fin , from the pangs of Conscience. In the midji of the forrows of my heart, thy comforts, 0 Lord, thy comforts onely have power to refrefi my foul. Her cure was I i Chrijl's 242 Contemplations. Chrift's aft, yet he gives the praife of it to her $ Thy fait" hath made thee whole. He had (aid before, Virtue if gone o?t* from me $ now he acknowledges a virtue inherent in her. I* was his virtue that cured her,yet he gracioully caftsthis work upon her Faith. Not that her Faith did it by way of merit, by way of efficiency, but by way of impetration. So much did our Saviour regard that Faith which he had wrought in her, that he will honour it with the fuccefs of her Cure. Such and the fame is (till the remedy of our fpiritual difeafes, our fins. By faith we are jujiified,by faith we are faved. Thou onely, O Saviour, canft heal us 3 thou wilt not heal us but by our Faith : not as it i flues from us, but as it appropriates thee. The fickneis is ours, the remedy is ours : the ficknels is our own by nature , the remedy ours by thy grace both working and accepting it. Our Faith is no le(s from thee then thy Cure is from our Faith. O happy diimiffion , Go in peace ! How unquiet had this poor Soul formerly been ? She had no outward peace with her Neighbours 5 they (hunned and abhorred her pre- fence in this condition 5 yea they muft doe (b. She had no peace in Body 5 that was pained and vexed with (b long and foul a dileafe. Much lels had fhe peace in her Mind, which was grievoufly difquieted with fbrrow for her fick- neis, with anger and difcontentment at her torturing Phy- ficians, with fear of the continuance of (b bad a gueft. Her Soul ( for the prelent ) had no peace, from the lenfe of her guiltinefs in the carriage of this bufinefs 3 from the conceived difpleafure of him to whom (he came for comfort and redrefs. At once now doth our Saviour calm all thefe Itorms 3 and in one word and acl: reftores to her peace with her Neighbours, peace in her Self 3 peace in Body, in Mind, in Soul. Goe in peace. Even fb, Lord, it was for thee one- ly, who art the Prince of Peace, to beftow thy peace where thou pleafeft. Our body, mind, Soul, eftate is thine, whether to affiic>, or eafe. It is a wonder if all of us do not ail (bmewhat. In vain (hall we (peak peace to our felves? Jairus and his Daughter*. 343 (elves, in vain (hall the world fpeak peace to us, except thou (ay to us, as thou didft to this diftrefled foul, Gee in peace. XXV. Jairus and his Daughter. HO W troublefbme did the people's importunity ieeci to Jairus ? That great man came to fue unto Jefus for his dying Daughter 5 the throng of the multitude in- tercepted him. Every man is moft fenfible of his own ne- ceffity. It is no (training courtefy in the challenge cf our intereft in Chrift : there is no unmannerlinefs in our ftrife for the greateft (hare in his prefence and bene- diction. That onely Child of this Ruler lay a dying when he came to (blicit Chrift's aid , and was dead whilft he folicited it. There was hope in her ficknefs 5 in her extremity there was fear 5 in her death defpair and impoffibility (as they thought ) of help. Thy daughter is dead, trouble not the Mafier. When we have to doe with a mere finite power, this word were but juft. He was a Prophet no lefs then a King that (aid, Whilft the child was yet alive , / fafted and wept 5 for I faid, Who can tell whether God will be gracious to me that the child may live £ But now he is dead, where- fore Jljould I faft . Fear not, Q my Soul 5 believe onely : it muft, it (hall be done. The (urn of 'jairus his fir ft fuit was for the Health, not for the rvefufcitation of his Daughter : now that (he was dead, he would, if he durft, have been glad to have asked her Life. And, now, behold, our Saviour bids him ex- pect both her Life and her Health} Thy daughter Jhail be made mhole : alive from her death , . whole from her difeafe. # Thou didft not, O Jaim^ thou daredft not ask 10 much as thou received. How. glad wouldft thou have been, fin ce this laft news, to have had thy Daughter alive , though weak and fickly } Now thou (halt receive her not living onely, but (bund and vigorous. Thoudoft notfl O Saviour, meafure thy gifts by our petitions^ but by our wants and thine own mercies. This work might have been aseafilydone by an ablent command^ the Power of Chrift was there whiift himfelf was away : but he will go perlbnally to the place , that he might be confeffed the Authour of fo great a Miracle. O Saviour, thou loveft to go to the houie of mourning $ thy chief pleafure is the comfort of the afflicted.. What a confufion there is in worldly forrow > The mother (hreeks, the fervants cry out, the people make lamentation, the minitrells howl and (hike dolefully , 10 as the ear might queftion whether the Ditty or the Inftrument were more heavy. . If ever expreflions of ibrrow (bund well , it is when Death leads the quire. Soon doth our Saviour charm this noife. and turns thefe unieaibnable mourners ( whe- ther formal or feiious ) out of doors. Not that he diflikes Mufick, whether to condole or comfort } but that he had life in his eye, and would have them know that he held I i 3 thefev. 246 Contemfhtions. fhefe Funeral ceremonies to be too early and long before their time. Give place, for the maid is not dead, but fleepeth. Had (he been dead, (he had but flept '-, now (he was not dead , but afleep , becaule he meant this nap of death (hould be fo fhort, and her awakening fo (peedy. Death and Sleep are alike to him, who can caft whom he will into the fleep of Death, and awake when and whom he pleafeth out of that deadly deep. Before the people and domefticks of Jairus held Je- fa for a Prophet \ now they took him tor a Dreamer. Not dead , but afleep . Doubtlels the maid is but afleep 5 the man fears left the noile Jairtis and his J) aught er. 247 roiie (hall awake her 3 we muff fpeak and tread fbftly that we difqqiet her not : What will he and his Difcipks doe the while > Is it not to be feared they will ftartle her out of her reft ? Thole that are ftiut out from the partici- pation of God's counfells , think all his words and pro- jects no better then foolifhnefs. But art thou, O Saviour, ever the more difcouraged by the derifion and cenfure of thefe fcornfull unbelievers } Becaufe fools jear thee, doft thou forbear thy work ? Surely I do not perceive that thou heedeft them , fave for contempt 3 or careft more for their words then their (ilence. It is enough that thine aft (hall fbon honour thee, and convince them. He iook^ her by the hand, and called, faying, Maid, arife 3 and her fprit came again , and fie arofe flraightway. How could that touch, that Call be other then effec- tual } He who made that hand, touched it 3 and he who (hall once fay, Arife, ye dead, faid now, Maid, arife. Death cannot but obey him who is the Lord of life. The Soul is ever equally in his hand who is the God of Spirits : it cannot but go and come at his command. When he fays, Maid, arife, the now-diflblved Ipirit knows his office, his place, and inftantly re-affumes that room which by his ap- pointment it had left. O Saviour, if thou do but bid my Soul to arife from the death of Sin , it cannot lie ftill 3 if thou bid my Body to arife from the grave, my Soul cannot but glance down from her Heaven, and animate it. In vain fhall my fin or my grave offer to withhold me from thee. The Maid revives : not now to languish for a time up- on her lick-bed, and by fbme faint degrees to gather an inleniible ftrength 3 but at once fhe arifes from her death and from her couch 3 at once fhe puts off her fever with her dillblution 3 fhe finds her life and her feet at once j at once fhe finds her feet and her ftomack. He commanded to give her meat. Omnipotency doth not ufe to go the pace of Nature. All God's immediate works are ( like him- 248 Contemplations. himfelf ) ^erfed. He that raifed her fupernaturally, could have Co fed her. It was never the purpofe of his Power, to put ordinary Means out of office. XXVI. The Motion of the two fiery Difciples repelled. THE time drew now on wherein Jefus muft be re- ceived up. He muft take death in his way. Calvary is in his paflage to mount Olivet. He muft be lift up to the Croft , thence to climb into his Heaven. Yet this <:omes not into mention j as if all the thought of Death were [wallowed up in this Viftory over Death. Neither, O Saviour, is it otherwife with us, the weak members of thy myftical body : We muft die, we (hall be glorified. What if Death ftand before us > we look beyond him at that tranfcendent Glory. How fhould we be difmay'd with that pain which is attended with a blefled Immor- tality > The ftrongeft receit againft Death is the happy eftate that follows it 5 next to that is the fore-expectation of it and refblution againft it. He Jiedfajily fit his face to go to Jtrtifilem : Jerufalem the neft of his enemies, the Amphitheater of his conflicts , the fatal 1 place of his death. Well did he know the plots and ambufties that were there laid for him , and the bloudy iflue of thofe defigns : yet he will go , and goes refolved for the worft. It is a fare and wife way to fend our thoughts before us, to grapjple with thole evils which we know The motion of the fiery Dtfciples. 249 know muft be incountred. The enemy is half over- come that is well prepared for. The ftrongeft mifchief may be outfaced .with a feafonable fore-refblution. There can be no greater difadvantage then the fudden- nefs of a farprifall. O God, what I have not the power to avoid, let me have the wifedom to expedr. The way from Galilee to Jnd£a lay through the Re- gion of Samaria^ if not through the City. Chrifl now towards the end of his Preaching could not but be at- tended with a multitude of followers : It was necef- fary there fhould be purveyours and harbingers to pro- cure lodgings and provifion for fb large a troup. Some of his own retinue are addrelTed to this fervice : they feek not for palaces an^ delicates , but for houfe-room and vi&uals. It was He whole the earth was and the fulnefs thereof, whole the Heavens are and the man- lions therein $ yet He, who could have commanded Angels , fues to Samaritans ; He that filled and com- prehended Heaven, fendeth for (belter in a Samaritan Cottage. It was thy choice, O Saviour, to take up- on thee the (hape, not of a Prince, but of a Servant. How can we either neglect means , or deipife homeli- ness , when thou t,he God of all the World wouldft ftoop to the iuit of fb poor a provifion ? We know well in what terms the Samaritans ftood with the Jews 3 fb much more hoftile as they did more Sym- bolize in matter of Religion : no Nations were mutually Co hatefull to each other. A Samaritans bread was no better then Swines-flefh 3 their very fire and water was not more grudged then infectious. The looking towards Jerufalem was here caufe enough of repulfe. No en- mity is fb defperate as that which arifes from matter of Religion. Agreement in fbme points, when there are differences in the main, doth but advance hatred the more. It is not more ftrange to hear the Son of God fue K k for 2 5 o Contemplation*. for a lodging , then to hear him repelled. Upon (b chin lifh a deniall, the two angry Difciples return to their Mafic r on a fiery errand $ Lord^ wilt thou that we com- mand fire to come down from Heaven and confume them^ as E/ras did ? The Sons of Thunder would be lightning flraight 5 their zeal, whether as kinfmen or Difciples, could not brook Co harfh a refufal. As the-v were naturally more hot then their fellows, fo now they thought their Piety bade them be impatient. Yet they dare not but begin with leave, Majler , wilt thou . Offenders muft fmart and bleed. This is a juft lequel, but not the inten- tion of thy coming 5 thy will, not thy drift. Good Princes make wholfbme Laws for the well-or- dering of their people : there is no authority without due coercion. The violation of thele good Laws is followed with death, whole end was prelervation, life, order : and this not lb much for revenge of an offence paft, as for prevention of future milchief. How can we then enough love and praiie thy mercy, 0 thou preferver of mm .«? How fhould we imitate thy laving and beneficent difpofition towards mankind , as knowing, the more we can help to lave, the nearer we come to thee that cameft to lave all 5 and the more de- ftrudtive we are, the more we relemble him who is Abad- don, a murtherer from the beginning? XXVII. The Ten Lepers. TH E Samaritans were tainted, not with Schilm, but Herelie, but Paganifm j our Saviour yet balks them not, but makes ule of the way as it lies, and bellows upon them the courtefie of Ibme Miracles. Some kind of com- merce is lawfull even with thole without. Terms of in- tireneis and leagues of inward amity are here unfit, unwar- rantable, dangerous 5 but civil refpecls, and wile ules of them for our convenience or necellity, need not, muft not &e forborne Ten The Ten Lepers. 257 Ten Lepers are here met : thole that are excluded from all other fociety leek the company of each other. Fel- low (hip is that we all naturally affecl", though even in Le- profy. Ever Lepers will flock to their fellows : where (hall we find one fpiritual Leper alone } Drunkards , Profane perlbns, Hereticks will be lure to contort with their matches. Why (hould not God's Saints delight in an holy communion } Why is it not our chief joy to alTemble in good? Jews and Samaritans could not abide one another , yet here in Leproiy they accord $ here was one Samaritan Le- per with the Jewifi : community of paffion hath made them friends, whom even Religion disjoyned. What vir- tue there is in mi^ry, that can unite even the moft eftran- ged hearts } I leek not myftery in the number. Thefe Ten are met together, and all meet Chriji : not cafually, but upon due deliberation 5 they purpolely waited for this opportunity. No marvel if they thought no attendence long to be de- livered from Co loathfome and miferable a difeafe. Great Naaman could be glad to come from Syria to Jud&a^ in hope of leaving that hatefull gueft behind him. We are all fenfible enough of our bodily infirmities. Oh that we could be equally weary of the ficknefles and deformities of our better part. Surely our fpiritual maladies are no lefs then mortal, if they be not healed 5 neither can they heal alone. Thefe men had died Lepers if they had not met with Chriji. O Saviour, give us grace to leek thee, and patience to wait for thee } and then we know thou wilt find us,and we remedy. Where do thefe Lepers attend for Chriji but in a vil- lage : and that, not in the ftreet of it, but in the en- trance, in the palTage to it ? The Cities, the Towns wjre not for them } the Law of God had fhut them out from all frequence, from all conversion. Care of fafety L J and 258 Contemplations. and fear of infection was motive enough to make their neighbours obiervant of this piece of the Law. It is not the body onely that is herein refpe&ed by the God of Spi- rits. Thofe that are fpiritually contagious muft be (till and ever avoided 3 they muft be (eparated from us, we muft be (eparated from them : they from us, by juft cenfures 5 or ( if that be neglected ) we from them, by a voluntary de- clination of their familiar convention. Befides the benefit of our lafety, wickednefs would foon be alhamed of it felf^ if it were not for the incouragement of companions. Soli- tarinefs is the fitted antidote for fpiritual infection. It were happy for the wicked man, if he could be (eparated from himlelf Thele Lepers that came to ieek Chrift^yet finding him, they ftand afar off 5 whether for reverence, or for (ecurity. God had enacted this diftance. It was their charge, if they were occafioncd to pals through the ftreets, to cry out, I am unclean. It was no left then their duty to proclaim their own infe&ioufnefs : there was not danger onely, but fin in their approach. How happy were it, if in thole wherein there is more pe- rill, there were more remotenels, lefs filence } O God, we are all Lepers to thee, overfpred with the loathfbme fcurf of our own corruptions : It becomes us well, in the con- ference of our (name and vilenefs, to ftand afar off. We cannot be too awfull of thee, too much afhamed of our (elves. Yet thele men, though they be far off in the diftance of place, yet they are near in relpect of the acceptance of their Prayer. The Lord is near unto all that call upon him in truth. O Saviour, whilft we are far off from thee, thou art near unto us. Never doft thou come fb clofe to us, as when in an holy bafhfulnels we ftand fartheft off. Juftly doft thou expeft we ihould be at once bold and bafhfull. How bold- ly flaould we come to the throne of Grace, in refpect of the grace The Ten Leper r. 259 grace of that throne > how fearfully, in refpeft of the awfulnefs of the Ma jefty of that throne, and that unwor- thinefs which we bring with us into that dreadfull pre- sence ? He that (lands near may whifper 5 but he that ftands afar off muft cry aloud : (b did thele Lepers. Yet not (b much diftance as paffion drained their throats. That which can give voice to the Dumb, can much more give loudnels to the Vocall. All cried together : thefe ten voices were united in one (bund, that their conjoyned forces might expugn that Gra- cious ear. Had every man fpoken fingly for himfelf, this had made no noi(e, neither yet any fhew of a fervent im- portunity : Now, as they were all affected with one com- mon difeafe, fb they all fet out their throats together, and (though Jews and Samaritans ) agree in one joynt fuppli- cation. Even where there are ten tongues, the word is but one 3 that the condefcent may be univerfal. When we would obtain common favours, we may not content our felves with private and (blitary Devotions, but mull: joyn our fpiritual forces together, and fet upon God by troups. Two are better then one } becaufe they have a good reward for their labour. No faithfull Prayer goes away unrecompen- fed : but where many good hearts meet, the retribution muft be needs anfwerable to the number of the petitioners. O holy and happy violence that is thus offered to Heaven ! How can we want Blefiings , when fo many cords draw them down upon our heads ? It was not the (bund, but the matter, that carried it with Chrifi : if the found were ilirill, the matter was faith- full $ Jeju Majier, have mercy upon m. No word can better become the mouth of the miferable. I fee not where we can meet with fitter patterns. Surely, they were not verier Lepers then we : why do we not imitate them in their actions, who are too like them in our condition ? Whi- ther fhould we feek but to our Jefus . was it for prevention of ca- vills } was it for convi&ion of gain-fayers ? or was it for confirmation of the Miracle ? C^rzy? that was above the Law would not tranfgrefs it 5 he knew this was his charge by Mofes. How juftly might he have difpenied with his own ? but he will not : though the Law doth not bind the Maker, he will voluntarily bind himfelf. He was with- in the ken of his ConfummaUtm eft 3 yet would not antici- pate that approaching end, but holds the Law on foot till his laft pace. This was but a branch of the Ceremonial , yet would he not flight it, but in his own perfbn gives ex- ample of a ftudious obfervation. How carefully fhould we fubmit our felves to the Royall laws of our Creatour, to the wholfome laws of our Supe- riours, whilft the Son of God would not but be Co punc- tual in a Ceremony ? Whilft I look to the Perfbns of thofe Priefts, I fee no- thing but corruption, nothing but profefled hoftility to%he true MeJJiah. All this cannot make thee , O Saviour, to remit any point of the obfervance due to their places. Their Fun&ion was facred, whatever their Perfbns were : though they have not the grace to give thee thy due, thou wilt not fail to give them theirs. How juftly doft thou expeft all due regard to thine Evangelicall Priefthood, who gaveft fb curious refpeft to the Legall ? It were fhame the Syna- gogue fhould be above the Church 5 or that Priefthood which thou meanteft fpeedily to abrogate, fhould have more honour then that which thou meanteft to eftablifh and perpetuate. Had this duty been negle&ed, what clamours had been raiied by his emulous adverfaries ? what fcandalls ? though the fault had been the Patient's, not the Phyficians. But they that watched Chrift fb narrowly, and were apt to take fb poor exceptions at his Sabbath-cures, at the unwafhen hands of his Diiciples, how much more would they have calumniated him if by his neglect the Law of Leprplie had been The Ten Lexers. 263 been palpably tranfgreffed > Not onely evil mufl: be avoi- ded, but offence 5 and that not on our parts, but on others. That offence is ours, which we might have remedied. What a noble and irrefragable teftimony was this to the power, to the truth of the Mejjiah . if not, what (hould I goe alone > As I am not wifer then they, fb I have no more reafbn to be more thankfull. There are cafes wherein Singularity is not lawfull onely, but laudable. Thouflsalt not follow a multi- tude to doe evil. I and my houfe will ferve the Lord. It is a bafe and unworthy thing for a man fo to fubjeel: himfejf to others examples, as not fometimes to refblve to be an example to others. When either evil is to be done, or good neglecf ed, how much better is it to goe the right way alone, then to erre with company } O noble pattern of Thankfulnefs ! what fpeed of retribu- tion is here ? No fboner doth he fee his Cure, then he hafts Mm to 2 6 6 Contemplations. to acknowledge it : the Benefit (hall not di«, not deep in his hand. Late profeffions of our obligations favour of dul- nefs and ingratitude. What a laborious and diligent offici- oufhels is here ? He (lands not (till, but puts himfelf to the pains of a return. What an hearty recognition of the blef- fing > His voice was not more loud in his fuit then in his thanks. What an humble reverence of his Benefa&our } He falls down at his feet , as acknowledging at once bene- ficence and unworthinefs. It were happy for all Ifrael, if they could but learn of this Samaritan. This man is fent with the reft to the Priefts. He well knew this duty a branch of the Law of Ceremonies, which he meant not to neglect : but his heart told him there was a Moral duty of profeiTing thankfulnels to his Benefa&our, which called for his firft attendence. Firft therefore he turns back, ere he will ftir forward. Rea- son taught this Samaritan ( and us in him ) that cere- mony mull: yield to fubftance, and that main points of Obedience ought to take place of all Rituall comple- ments. It is not for nothing that note h made of the Countrey of this thankfull Leper ^ He was a Samaritan : The place is known and branded with the infamy of a Paganifh mif- religion.. Outward diiadvantage of place or parentage can- not block up the way of God's Grace and free ele&ion 3 as contrarily the privileges of birth and nature avail us no- thing in fpirituall occafions. How fenfible wert thou, O Saviour, of thine own be- neficence } Were there not ten clean fed ? but where are the nine $ The trouping of thefe Lepers together did not hin- der thy reckoning. It is both juftice and wifedom in thee to keep a (tric~r account of thy favours. There is an whol- fbme and ufefull art of forgetful nefs in us men, both of Be- nefits done , and of Wrongs offered. It is not fo with Cod. Our injuries indeed he foon puts over, making it ao. (mall part of his ftyle,, that he forgives iniquities ? but for The Tool of Bethefck, 267 for his mercies, there is no reafon he (hould forget them $ they are worthy of more then our memory. His favours are univerfal over all his works 5 there is no creature that tafts not of his bounty 5 his Sun and Rain are for others befides his friends : but none of his good turns elcapes ei- ther his knowledge or record. Why fhould not we (O God ) keep a book of our receits from thee, which a- greeing with thine may declare thee bounteous, and us thankfull > Our Saviour doth not ask this by way of doubt, but of exprobration. Full well did he count the fteps of thofe ab- fent Lepers , he knew where they were 5 he upbraids their ingratitude, that they were not where they (hould have been. It was thy juft quarrel, O Saviour, that whilft one Samaritan returned, nine Israelites were healed and retur- ned not. Had they been all Samaritans , this had been faulty 3 but now they were Ifraelites^ their Ingratitude was more foul then their Leprofy. The more we are bound to God, the more fhamefull is our unthankfulnefs. There is fcarce one in ten that is carefull to give God his own : this neglect is not more general then difpleafing. Chriji had never miffed their prefence, if their abfence had not been hatefull and injurious. XXVIII. The Tool of Bethefda. OTherwhere ye may look long, and fee no Miracle 5 but here behold two Miracles in one view : the for- mer, of the Angel curing Difeafes 5 the latter, of the God of Angels, viz. Chriji Jefiv, preventing the Angel in his M m 2 Cure. 268 Contemplations. Cure. Even the firft thrift wrought by the Angel 5 the fecond immediately by himfelf. The firft is incomparable, for, (as Mont an us truly obfeives) there is no one miracii- htm perpetuum but this one, in the whole Book of God. Be content to fpend this hour with me in the Porches of Be* thcftla, and confider with me the Topography, the Aitio- logy, the Chronography of this Miracle. Thefe three li- mit our fpeech and your patient attention. The Chrono- graphy (which is firft in place and time) offers us two heads : 1. a Feaft of the Jews } 2. Chrift going up to the Feaft. The Jews were full of Holy-days, both of God's inftitution and the Churches. Of God's, both weekly, monthly, anniverfary. Weekly, that one of feven, which I would to God we. had learned of them to keep better. In this regard it was that Seneca faid, the Jews did Septi- mam £tatis partem perdere^ lofe the feventh part of their life. Monthly, the New moons, Numb. 18. Anniverfary, Eafter, Pentecoft, and the September- feafts. The Chur- ched, both the Purim by Mardoch Here was not a- mere Feriation, but a Feafting 5 they muft appear before God cum muneribus with gifts. The tenth part of their increafe muft be (pent upon the three fblemn Feafts, belides their former tithes to* Levi , Deut. 14. 29. There was no Holy-day wherein they feafted above fix hours } and in fbme of them Tradi- tion urged them to ti?eir quantities of drink : And David^ when The Pool of Bethefda. 2 69 when he would keep holy-day to the Ark, allows every lfra lite a cake of bread, a piece of flefh, a bottle of wine, not a dry dinner, Q»v// £&///# caninum) not a meer drinking, of wine without meat, but to make up a perfect feaffc,Bread, Flefh, Wine, 2 Sam. 6. The true Purims of this Ifland are thole two Feafts of An gn 'ft and November. He is no true Ifraelite that keeps them not, as the days which the Lord hath made. When are joy and triumphs feafonable if not at Feafts ? but not excels. Pardon me, I know not how Feafts are kept at the Court : but, as jfo/>,when he thought of the banquets of his Sons, (ays, It may be they have finned-^ fo let me fpeak at peradventures, If (eniuall immoderation (hould have let her foot into thele Chriftian Feafts, let me at leaft fay with indulgent Eli , Non eft bona- farna, filii , // is no good report , my Cons. Do ye think that S. Paul's rule, Non in comtjfationibHS <&> ebrietaie, not in forfeiting and drunkennefs , was for work-days onely ? The Jews had a conceit, that on their Sabbath and Feaft-days the Devils fled from their Cities ad montes umbrofbs, to the fiady mountains. Let it not be laid, that on our Chriftian Feafts they fhould e montibm aulam petere : and that he feeks, and finds not, loea arida, but madida. God forbid* that Chriftians fhould (acrifice to Bacchus in ftead of the ever-living God : and that on the day when you (hould have been blown up by treacherous fire from earth to Heaven, you (hould fetch down the fire of Gods anger from Heaven upon you by (willing and (uifeits : God for- bid. God's fervice is unutn neceffarium, one thing neceffary, faith Chriji. . Homo ebriui , fuperflua creatura, A drunken man is a faperjlvous creature , faith Ambrofe. How ill do thofe two agree together ? This I have been bold to fay cut of caution, not of reproof. Thus much, that there was a Feaft of the Jews. Now, what Feaft it was, is queftionable : whether the Patch, as- hen£us, and Beza with him, thinks, upon the warrant of John 4. 35. where our Saviour had (aid, Yet four months^ M m 2 and 270 Contemplations. and then comes harveft : or whether Pentecoft, which was fifty days from the fhaking of the fheaf, (that was Eafter Sunday) as Cyrill , Chryfojiome , Theophylall , Enthymius, and fome later : or whether one of the September Feafts, as fome others. The excellency of the Feaft makes for Eafter, the Feaft xjX Ityytw* the number of Interpreters for Pentecoft } the number of Feafts for September. For as God delighted in the number of Seven, the feventh day was holy, the feventh year, the feventh feventh year : fb he fhewed it in the feventh month, which reierves his number ftill, September-? the firft day whereof was the Sabbath of Trumpets, the tenth dies expiatiomtm, and on the fifteenth began the Feaft of Tabernacles for feven days. It is an idlenefs to feek that which we are never the better when we have found. What if Eafter } what if Tabernacles ? what if Pentecoft } what lofs, what gain is this? Magna ?ios molejlia Joannes liberajffet, (I unum adjecijjet verbum 5 John had eafed us of much trouble, if he had added but one word, faith Maldonat. But for us, God give them forrow which love it : this is one of Saint Paul's $ix7nt0gLlgy£eti9 vain difputations, that he forbids his Timothy 5 yea, (which is the fubjeft thereof) one of them which he calls fjuc^ *(#,) d-mtioiSota^ 'Cyvrv.aztc, , foolijh and unlearned queflions , 2 Tim. 1. 23. Quantum mali facit nimia fubtilitas . &c» as ne (aid. It is true, ye have more Sermons and more excellent then all the Courts under Heaven put together : but , as An ft in laid well , Quid mihi proderit bona res non ntenti bene ? What am I the better for a good thing if I ufe it not well ^ Let me tell you, all thefe forcible means, not well iifed, will fet you the farther off from Heaven. If the Chappel were the Bethefda of promotion, what thronging would there be into it ? Yea if it we're but fbme mask- boufe , wherein a glorious f though momentany ) fho'w were to be prefcnted, neither white (laves nor halberts could keep you out. Behold here, ye are offered the ho- nour to be (by this feed of regeneration) the Sens of God. The Kingdom of Heaven, the Crown of Glory, the Scepter of Majefty, in one word, Eternall Life is here offered and performed to you. O let us not (b far forget our (elves^ as in the Ordinances of God to contemn our own Happi- nefs. But let us know the time of our vifitation : let us wait reverently and intentively upon this Bethefda of God 3 that when the Angel (hall de(cend and move the Water, our Souls may be cured, and through alt the degrees of Grace may be carried to the full height of their Glory* XXIX. Tbt 28c Contemplations, XXIX. The Transfiguration of C h r r s t. THere is not in all Divinity an higher (peculation then this ofChriJi transfigured. Suffer me therefore to lead you up by the hand into mount Tabor, (for nearer to Heaven ye cannot come while ye are upon earth,) that you may fee him glorious upon Earth, the Region of his fhame and abatement, who is now glorious in Heaven, the Throne of his Majefty. He that would not have his transfiguration lpoken of till he were railed, would have it Ipoken of all the world over now that he is railed and afcended, that by this momentany glory we may judge of the eternall. The Circumftances (hall be to us as the skirts of the Hill, which we will climbe up tightly 3 the Time, place, Attendents, Company. The Time, after fix days 5 the Place, an high hill apart 3 the Attendents, Peter, James, John } the Com- pany, Mofes and Elias : which when we have paffed, on the top of the hill (hall appear to us that fight which (hall once make us glorious, and in the mean time make us happy. All three Evangelifts accord in the Terminus a quo, that it was immediately after thole words, There be fome- of them that Ji and here which Jh all not taji of death till they have feen the Son of Man come in his Kingdom. Wherein, me- thinks, the adt comments upon the words. Peter, James and John, were thefefome : they tailed not of death, till they law this Heavenly image of the Royalty otChrift glo- rified. But the Terminus quo dilagrees a little. Matthew and Mark fay, after fix 3 Luke , poji fere o&o : which as they are eafily reconciled by the uluall diftindtion of in- r ht foe and exclufive , neceffary for all computations, and Lukes The Transfiguration o/Chrift. 28 1 Lukes about eight 5 fo5 methinks, feems to intimate Gods feventh day, the Sabbath : why fhould there be cKq fb pre- cife mention of fix days after, and about eight, but to im- ply that day which was betwixt the fixth and eighth ? God's day was fitted: for (b Divine a work : and well might that day which imported God's reft and man's glory, be ufed for the clear reprefentation of the reft and glory of God and man. But in this conjecture (for ought I know) I goe alone : I dare not be too refolute. Certainly it was the feventh, whether it were that feventh 5 the feventh after the promife of the glory of his Kingdom exhibited : and this perhaps not without a myftery. God teacheth both by words and a3s, faith Hilary, that after fix Ages of the world jhould be ChriftV glorious appearance, and our transfiguration with him. But I know what our Saviour's farewell was, x% v'jmv yvoovoLi, it is not for us to know. - But if we may not know, we may conjectures yet not above that we ought, faith S. Paul : we may not fuper fapere, as Tertullians phrafe is. For the Place, tradition hath taken it ftill for Tabor. I lift not to crofs it without warrant. This was an high Hill indeed : thirty furlongs high, faith Jofiphus $ mira ro- tunditate fublimis, faith Hierome : and fb fteep, that fbme of our Engliih travellers, that have defired to climbe it of late, have been glad to give it up in the mid-way, and to meafure the reft with their eyes. Doubtlefs this Hill was a Symbol of Heaven, being near it, as in fituation, in re- femblance. Heaven is exprefled ufaally by the name of God's hill : and Nature or this appellation taught the Hea- thens to figure it by their Olympus. All Divine affairs of any magnificence were done on Hills. On the hill of Sinai was the Law delivered : on the hill of Moriah was lfaac to be facrificed} whence Abraham's pofie is, HST "im, In mon~ te providebitur : on the hill of Rephidim ftood Mojes witli the rod of God in his ftretched hand, and figured him crucified upon the hill , whom Joftjua figured victorious Oo m a 8 2 Contemplation*. in the valley : on the hills of Ebal and Gerizim were the Blefiings and Curies : on Carmel was Eliah's facrifice : the Phrontijleria, Schools or Univerfities of the Prophets were ftill Ramah and Gibeah, Excel/a, High places: who knows not that on the hill of Sion (rood the Temple ? I have looked up to the hills, faith the Pfalmift. And Idolatry, in imitation, had its hill-altars. On the mount of Olives was Chrijl wont to (end up his Prayers, and fent up himfelf. And here Luke faith, he went up to an high hill to pray 5 not for that God makes difference of places, to whofe im- menfity Heaven it felf is a valley. It was an heathenifh conceit of thofe Aramites , that God is Deits montium, the God of the mountains. But becaufe we are commonly more difpofed to good by either the freedome of our fcope to Heaven, or the awfulnefs or folitary (ilence of places, which ( as one faith ) (hikes a kind of adoration into us , or by our locall removall from this attractive body of the earth } howfbever, when the body fees it (elf above the earth, the eye of the Mind is more eafily raifed to her Hea- ven. It is good to take all advantage of place (fetting a- fide fuperftition) to further our Devotion. Aaron and Hur were in the mountain with Mofes, and held up his hands. Aaron ( fay fome Allegorifts ) is mountainous , Hur, fiery : Heavenly meditation and the fire of Charity muft lift up our prayers to God. As Satan carried up Chrijl to an high hill to tempt him, Co he carries up himfelf to be freed from temptation and diffraction. If ever we would be trans- figured in our difpofitions , we muft leave the earth be- low, and abandon all Worldly thoughts. Venite, afcenda- mm \ 0 come, let us chmbe up to the hi//, where God fees, or is feen, faith devout Bernard. 0 all ye cares, dijlr ac- tions, thought fulnefs, labours, pains, Jtrvitudes, flay me here iv:th this Afs, my Body,ti/l I with the Boy, that is, my Reafin and Understanding, Jhall ivorjhip and retur?;, faith the fame Father, wittily alluding to the journey of Abraham for his lacrifice. Where- The Transfiguration of Chrift. 283 Wherefore then did Chrift climbe up this high hill ? Not to look about him, but, faith S. Lake, ^ongSgadtoi, to pray 5 not for profpeft, but for devotion 5 that his thoughts might climbe up yet nearer to Heaven. Behold how Chrift en- tred upon all his great works with Prayers in his mouth. When he was to enter into that great work of his Humilia- tion in his Paflion, he went into the garden to pray } when he is to enter into this great work of his Exaltation in his Transfiguring, he went up into the mountain to pray : he was taken up from his, knees to both. O noble example of Piety and Devotion to us ! He was God that prayed : the God that he prayed to, he might have commanded 5 yet he prayed, that we men might learn of him to pray to him. What (hould we men dare to doe without prayers, when he that was God would doe nothing without them ? The very heathen Poet could fay, A Jove principhim : and which of thole verfe-mongers ever durft write a ballad without imploring of fome Deity } which of the heathens durft at- tempt any great enterprife, infalutato numine, without in- vocation and facrifice > SWhimfelf would play the Prieft, and offer a burnt-offering to the Lord, rather then the Philiftins fhould fight with him unfupplicated 5 as thin- king any devotion better then none 5 and thinking it more fafe to facrifice without a Prieft, then to fight without Prayers. ZJngirt, unbleft, was the old word --> as not rea- dy till they were girded, 10 not till they had prayed. And how dare we rulh into the affairs of God or the State 5 how dare we thruft our felves into actions either perillous or important, without ever lifting up our eyes and hearts unto the God of Heaven ? Except we would fay, (as the devilliQi malice of Surius flanders that zealous Luther,) Nee propter Detim h and Elias. Now in his humanity he was inverted with glory, he takes but three witnelTes, and thofe earthly and weak, Peter, James, John. And why thefe ? We may be too curious. Peter, becaufe the eldeft 5 JohnybecmCc the deareft 3 James^ becaufe next Peter the The Transfiguration of Chrifi:. 285 the zealoufeft : Peter, becaufe he Joved Chrifi moft j 'John, becaufe Chrifi moft loved him ■> James, becaufe next to both he loved, and was loved molt. I had rather to have no reafbn but , quia complacuit , becaufe it Jo pleafed him. Why may we not as well ask why he chofe thefe twelve from others, as why he chofe thefe three out of the twelve? If any Rotnanifls will raife from hence any privilege to Peter, (which we could be well content to yield, if that would make them ever the honefter men,) they muft re- member that they muft take company with them 5 which thefe Pompeian (pints cannot abide. As good no privi- lege as any partners. And withall , they muft fee him more taxed for his errour in this ad, then honoured by his prefence at the aft : whereas the Beloved Difciple faw and erred not. Thefe fame three which were witneifes of his Transfiguration in the mount, were witnefles of his Agony in the garden j all three, and thefe three alone, were pre- fent at both : but both times fleeping. Thefe were arietes gregh, the Bell- weathers of the flocl^ , as Aufiin calls them. Oh weak devotion of three great Difciples ! Thefe were Pauls three pillars, ol^vAoi £bx2i/7^, Gal. 2. 9. Chrifi takes them up twice 3 once to be witnefles of his greateft Glory, once of his greateft Extremity : they fleep both times. The other was in the night, more tolerable , this- by day, yea in a light above day. Chryfofiome would fain excufe it to be an amazednefs, not a fleep 5 not confi Bering1 that they flept both at that Glory, and after in the Agony. To fee that Matter praying, one would have thought fhould have fetcht them on their knees : efpecially to fee thofe Heavenly afFe&ions look out at his Eyes 5 to fee his* Soul lifted up in his Hands in that tranlported fafhion to Heaven. But now the hill hath wearied their lims, their body clogs their Soul, and they fall afleep. Whiift Chrifi ftw Divine virions, they dreamed dreams 5 whiift he was in another world, ravifhed with the fight of his Father's Glory, yea of his own, they were in another world, a world O o 3 ot q86 Contemplation!. of fancies, furprized with the coulin of death, fleep. Be- iidcs fo gracious an example, their own neceffity (quia in- ce/fanter pecco, becaufi 1 continually fin, Bernard's reafon) might have moved them to pray rather then their Mafter : and bthold, in (lead of fixing their eyes upon Heaven , they (hut them 5 in ftead of lifting up their hearts, their heads fall down upon their (boulders 5 and fhortly, here was fhorting in ftead of fighs and prayers. This was not Abraham's or Elihu's ecftatical deep, Job 33. not the fleep of the Church, a waking fleep \ but the plain fleep of the eyes ; and that not HQ^n, aflumbring fleep,which D.*vid denies to himfelf/J///.i32. but rtJUJ, a found fleep, which Solomon forbids Prov. 6. 4. yea rather nonn , the dead fleep of Adam or Jonas 5 and, as Bernard had wont to lay when he heard a Monk Inort, they did carnaliter feu feculariter dor- mire. Prayer is an ordinary receit for deep. How prone are we to it, when we (hould mind Divine things } Adam flept in Paradife,and loft a Rib : but this fleep was of Gods giving, and this rib was of God's taking. The good Hu£ band flept , and found tares. Eutychus flept , and fell. Whilft Satan lulls us afleep, (as he doth always rock the cradle when we fleep in our devotions,) he ever takes fbme good from us, or puts fome evil in us , or indangers us a deadly fall. Away with this fpiritual Lethargy. Ber- nard had wont to fay, that thole which fleep are dead to men, thole that are dead are afleep to God. But I fay, thole that fleep at Church are dead to God : fo we preach their Funeral Sermons in ftead of hortatory. And as he was wont to fay , he loft no time fo much as that wherein he flept 5 fo let me adde, there is no lofs of time Co delpe- rare as of holy time. Think that Chrijl faith to thee at every Sermon as he did to Peter, Etiam, Petre, dormis ? Sleepefi thou, Peter ? could/l thou not wake with me one hour ? A flumbring and a drowzy heart do not become the bufi- nels and pretence of him that kgepeth I/rael, and /lumbers not. Thefe were the Attendents 3 fee the Companions of Chrijl. The Transfiguration ^Chrift 287 Chriji. As our glory is not confummate without fociety , no more would Chriji have his: therefore his Transfigura- tion hath two Companions, Mofis, Elias. As Saint Paul lays of himfelf, Whether in the body, or out of the body J. know not, God hpows : lb lay I of theft two. Of Eliah there may leem lefs doubt, fince we know that his body was aiTumed to Heaven, and might as well come down for Chriji's glory as go up for his own 3 although fome grave Authours, as Calvin, Oecolampadius, Bate, ruth,, have held his body with Enoch's refolved into their elements : fid ego non credulus illis. Enoch tr an flatus eji in came, & Etias carneus rapt us eji in ctslum, ckc. Enoch was tranflated in the flefi, and Elias being yet in the fltfl) was fallen into Heaven , faith Hieron/e in his EpifAle ad Pammachium. And for Mofis 3 though it be rare and lingular , and Auftin makes much Icruple of it 3 yet why might not he after death return in his body to the glory of Chriji's Trans- figuration, as well as afterwards many of the Saints did to the glory of his Refurre&ion } I cannot therefore with the Glofs think , there is any realbn why Mofes (hould take another, a borrowed body, rather then his own. Heaven could not give two fitter companions, more admirable to the Jews for their Miracles , more gracious with God for their Faith and Holinefs : Both of them admitted to the conference with God in Horeb 3 both of them Types of Chriji 3 both of them failed forty days 3 both of them for the glory of God fullered many perils 3 both divided the waters 3 both the meflengers of God to Kings 3 both of them marvellous, as in their life, fo in their end. A chariot of- Angels took away Elias 3 he was (ought by the Pro- phets, and not found : Michael ftrove with the Devil for the body of Mofes 3 he was fought for by the Jews, and not found : and now both of then are found here together O on Tabor. This Elias fhews himfelf to the Roy all Prophet of his Church 3 this Mofes {hews himfelf to the true Mi* chad. Mofis the publisher of the Law, Elias the chief of the ;88 Contemplations. the Prophets, (hew themfelvcs to the God of the Law and Prophets. Alter populi informator aliquando, alter reforma- tor quandoque, One the informer once of the people , the other the reformer fometi me s, faith TertuU, in 4. adverf. Marcio- nem. Alter initiator Veterk Tejlamenti , alter confummator Novi, One the firji Regijier of the Old Tejiament, the other theffjutter up of the New. I verily think, with Hilary, that thefe two are pointed at as the forerunners of the fecond coming o£ChriJl, as now they were the foretellers of his departure : neither doubt I that thefe are the Two Wit- nelTes which are alluded to in the Apocalyps 5 howfbever divers of the Fathers have thruft Enoch into the place of Mofes. Look upon the place, Apoc 11. 5. Who but Eli as can be he of whom it is faid, If any man will hurt himy fire proceedeth out of his mouth, and devour eth hk enemies , alluding to 2 Kings 1 } Who but Elias of whom it is (aid, He hath power to fhut the Heaven, that it rain not in the days of his prophefying, alluding to I Kings 18 } Who but Mofes of whom it is faid , He hath power to turn the waters into hloud, and finite the earth with all manner of plagues , allu- ding to Exod. 7. and 8 ? But take me aright 5 let me not feema friend to the Publicans ofRome,an abettour of thofe Alcoran-like Fables of our Popifti Dofrours, who (not fee- ing the wood for trees ) do heerere in cortice, ftick^ in the harl^, taking all concerning that Antichrift according to the letter. Odi, & arceo. So (hall Mofes and Elias come again in thofe Witnefles, as Elias is already come in John Baptiji : their Spirits (hall be in thefe Witnefles, whofe Bo- dies and Spirits were witnefles both of the prefent Glory and future Paflion of Chriji. Doubtlefs many thoufand Angels faw this fight, and were not feen 5 thefe two both faw and were feen. O how great an Happinefs was it for thefe two great Prophets, in their glorified flefh to fee their glorified Saviour, who before his Incarnation had fpoken to them ? to fpeak to that Man God of whom they were glorified, and to become Prophets not to men , but to The Transfiguration of Chrift. 289 to God > And if Mofes his face Co (hone before, when he fpoke to him without a body in mount Sinai, in the midft of the flames and clouds 5 how did it fhine now, when him- felf glorified, (peaks to him a man, in Tabor, in light and majefty } Elias hid his face before with a mantle when he palled by him in the Rock : now with open face he beholds him prefent, and in his own glory adores his. Let that impudent Marriott, who afcribes the Law and Prophets to another God, "and deviles an hoftility betwixt Chrift and them, be afhamed to fee Mofes and Elias not onely in col- loqnio, but in confortio claritatk, not onely in conference, but in a partnerfiip of brightnefs ( as Tertull. fpeaks ) with Chrift $ whom if he had mifliked, he had his choice of all the Quire of Heaven , and now chufing them, why were they not in fordibus & tenebrk, in rags and darknefs ? Sic inalienos demonftrat illos, dum fecum habet j (ic relinquendos docet,qiios (ibi jnngiti fic deftruit,quos de radih fitis exftruit: So doth he fhew them far from ftrangenefs to him, whom he hath with him 5 Jo doth he teach them to be forfaken, whom hejoyns with himfelf^ Jo doth he deftroy thofe,whom he graces with his beams of glory, faith that Father. His aft verifies his word. Thinly not that I come to deftroy the Law or the Prophets j I am not come to deftroy, but to fulfill them, Matt. 5. 17. Oh what confolation, what confirmation was this to the Dilciples, to lee fuch examples of their future Glory , fuch witnefles and adorers of the eternal Deity of their Mafter ? They faw in Mofes and Elias what they themlelves fhould be. How could they ever fear to be miferable , that faw (uch precedents of their infuing glory } how could they fear to die, that faw in others the happinefs of their own change ? The rich Glutton pleads with Abraham, that if one came to them from the dead, they will amend : Abraham anfwers, They have Mofes and the Prophets, let them hear them. Behold , here is both Mofes and the Prophets , and thele too come from the dead : how can we now but be perfuaded of the happy P p ftate 290 Contemplations. ftate of another world, unlefs we will make our (elves worfe then the damned ? See and confider that the Saints of God are not loft, but departed $ gone into a far coun- try with their Mafter , to return again richer and better then they went. Left we mould think this the condition of Elias onely, that was rapt into Heaven, fee here Mofis matched with him, that died and was buried. And is thir the ftate of thefe two Saints alone } Shall none be feen with him in the Tabor of Heaven but thofe whkh have feen him in Horeb and Carmel 2 O thou weak Chriftian, was onely one or two lims of Chrijl's body glorious in the Transfiguration, or the whole ? He is the Head, we are the Members. If Mofis and Elias were more excellent parts, Tongue, or Hand 3 let us be but Heels or Toes, his body is not perfect in glory without ours. When Chrifi, which is our life, Jhall appear, then JliaU we alfi appear with him in glory, Colof. 3. 4. How truly may we fay to death, Rejoj/ce not, mine enemy-, though I fall, yet Jhall I rife j yea I fhall rife in falling } We Jhall not all fleep, we JliaU be chan- ged, faith S. Paul to his Thejfalonians. Elias was changed, Mofis flept 5 both appeared : to teach us, that neither our fleep nor change can keep us from appearing with him. When therefore thou (halt receive the fentence of death on mount Nebo, or when the fiery chariot (hall come and fweep thee from this vale of mortality, remember thy glo- rious re-apparition with thy Saviour, and thou canft not but be comforted, and chearfully triumph over that laft Enemy , outfacing thofe terrours with the ailurance of a bit lied Refurrettion to Glory. To the which, &c. XXX. Tbi The Tramfguntion of Chrift. o 9 XXX. The Transf gyration of C h r i s t. The Second Pare IT falls out with this Difcourle as with Mount Tabor fc (elf, that it is more eafily climbed with the eye, then with the foot. If we may not rather fay of it, as Jofephus did of Sinai, that it doth not onely afcenfus hominum, but afyeftus fatigare, weary not onely tkefteps but the very fight of men. We had thought not to fpend many breaths in the skirts of the hill, the Circumftances , and it hath colt us one hour's journey already : and we were glad to reft us, ere we can have left them below us. One paufe more ( I hope ) will overcome them, and let us on the top. No Circumftance remains undifcufTed but this one, What Mo- fes and Elras did with Chrifi in their apparition. For they were not, as lome fleepy attendents, ( like the three Di- (ciples in the beginning,) to be there and fee nothing , nor, as fbme lilent fpe&atours, mute witnelles, to lee and lay nothing : but (as if their Glory had no whit changed their profellion ) they are Prophets ftill, and foretold his departure, as S. Luke tells us. Foretold, not to him who knew it before, yea who told it them 5 they could not have known it but from him $ he was 6 Afy<§^, the Word of his Father : they told but that which he before had told his Difciples --, and now thele Heavenly witnelTes tell it over again, for confirmation. Like as John Biptifl knew Chrifi before 5 he was Vox clamantrs, the Voice of a crier, the other Verbnm Patris, the Word of his Father 5 there is great affinity betwixt vox and verbum 5 yea this voice had uttered it felf clearly, Ecce Agntts Dei, Behold the Lamb of God: yet he lends his Difciples with an Art thou he? P p 2 that 292 Contemplations. that he might confirm to them by him that which he both knew and had (aid of him. So our Saviour follows his Fore-runner in this, that what he knew and had told his Dilciples, the other Elias, the typicall John Baptifl, and Mofes rauft make good to their belief This i£o$o$ departure of Chrifi was aKhnejs ^y(& a word both hard and harfh 5 hard to believe, and harih in belie- ving. The Difciples thought of nothing but a Kingdome$ a Kingdome reftored magnificently, interminably : and two of thefe three witneffes had 10 fwallowed this hope, that they had put in for places in the State, to be his chief Peers. How could they think of a parting ? The throne of David did Co fill their eyes, that they could not fee his Crofs : and if they muft let down this Pill, how bitter muft it needs be ? His prefence was their joy and life , it was their death to think of his loft. Now therefore that they might fee that his Sufferings and Death were not of any Hidden im- potence, but predetermined in Heaven, and revealed to the Saints, two of the moft noted Saints in Heaven fhall fe- cond the news of his departure, and that in the midft of his Transfiguration : that they could not chufe but think, He that can be thus happy, needs not be miferable 5 that Paflion which he will undergoe, is not out of weaknefs, but out of Love. It is wittily noted by that fweet Chrjfi- ftome, that Chrift never lightly fpake of his Paflion, but immediately before and after he did fome great Miracle : And here anfwerably, in the midft of his miraculous Tranf- figuration, the two Saints fpeak of his Paflion. A ftrange opportunity : In his higheft Exaltation to fpeak of his Suf- ferings •■> to talk of Calvary in Tabor 5 when his Head (hone with glory, to tell him how it muft bleed with thorns 5 when his Face (hone like the Sun, to tell him it muft be blubbered and (pat upon 5 when his Garments gliftered with that celeftial brightness, to tell him they muft be ftripped and divided 5 when he was adored by the Saints of Heaven, to tell him how he muft be fcorned by the bafeft of men; when The Transfiguration of Chrift. 295 when he was feen between two Saints, to tell him how he muft be feen between two Malefa&ours : in a word, in the midft of his Divine Majefty, to tell him of his fhame$ and whilft he was Transfigured in the Mount , to tell him how he muft be disfigured upon the Crofs. Yet theie two Hea- venly Prophets found this the fitteft time for this difcourfe : rather chufing to (peak of his Sufferings in the height of his Glory, then of his Glory after his Sufferings. It is moft feafbnable in our beft to think of our worft eftate : for both that thought will be beft digefted when we are well 3 and that change will be beft prepared for when we are the far- theft from it. You would perhaps think it unfeafbnable for me, in the midft of all your Court- jollity to tell you of the days of mourning, and, with that great King, to ferve in a Death's head amongft your Royall di(hes,to (hew your Coffins in the midft of your Triumphs : yet thefe precedents above exception (hew me that no time is fo fit as this. Let me therefore fay to you, with the Pfalmift, / have f aid, Te are Gods : if ye were Transfigured in Tabor, could ye be more } but ye Jld all die like men : there is your e|o^@L. Jt was a worthy and witty note ofHierome, that amongft all trees, the Cedars are bidden to praile God, which are the talleft : and yet Dies Domini fuper omnes Cedros Libani, Efa. 2. Ye Gallants, whom a little yellow earth and the webs of that curious worm have made gor- geous without, and perhaps proud within, remember that ere long, as one worm decks you without, (b another worm (hall conmme you within 5 and that both the earth that you pranck up, and that earth wherewith you pranck it, is running back into duft. Let not your high eftate hide from you your fatall humiliation : let not not your Purples hide from you your Winding-fheet : But even on the top of Tabor think of the depth of the Grave : think of your departure from men, while ye are advanced above men. We are now afcended to the top of the Hill. Let us thereforejftand^ and lee, and wonder at this great .fight : as P p 3 Mofts 2 94 Contemplations. JMo/es, to fee the bufi flaming, and not con fumed j (b we, to fee the Humanity continuing it felf in the midft of thefe beams of Glory, thrift was g^ iuuo?$ SaAa, faith S. Pun!, in the for r,i of aftrvant } now for the time he was truly ,<^7zzuo^*0^, transformed : That there is no caufe why Mildonat fhould fb inveigh againft fbme of ours, yea of his own, as Janfenim, who tranflates it Transformation : for what is the externall form but the figure ? and their own Vulgar ( as hotly as hetak.es it) reads it, Philip. 2. 7. juuo^ptw £*As, for mam fervi accipiens. There is no danger in this ambiguity. Not the fubftantiall form, but the ex- ternal fafhion ofChrift was changed : he having three forms, ( as Bernard diftinguifhes ) contempt am, fplendidam, Divi- ftarn^ changeth here the firft into the fecond. This is one of the rareft occurrences that ever befell the Saviour of the World. I am wont to reckon up thefe four principall won- ders of his life, Incarnation, Temptation, Transfiguration, and Agony : the firft in the womb of the Virgin, the fe- cond in the Wildernefs, the third in the Mount, the fourth in the Garden : the firft, that God fhould become Man 3 the fecond , that God and Man fhould be tempted and tranfported by Satan 5 the third, that Man fhould be glo- rified upon earth , the laft , that he which was Man and God fhould fweat bloud under the fenfe of God's wrath for man. And all thefe either had the Angels for witnefTes, or the immediate voice of God. The firft had Angels finging, the fecond Angels miniftring, the third the voice of God thundring, the fourth the Angels comforting : that it may be no wonder , the Earth marvels at thofe things whereat the Angels of Heaven ftand amazed. Bernard makes three kinds of wonderfull changes : Sublimitas in Humilitatem, Height to lorelinefs^when the Word took flefh 3 Contemptibilitas in Majeftatem , when Chrift transformed himfelf before his Difciples j Mutabilitas in JEtemitatem, when he rofe again, and afcended to Heaven to reign for ever. Ye fee this is one of them : and as Tabor did rife out The Transfiguration of Chrift. 295 out of the valley of Galilee, fo this Exaltation did rife out of the midft oiChrijl*s Humiliation. Other marvels do in- creafe his deje&ion, this onely makes for his Glory 5 and the glory of this is matchable with the humiliation of all the reft. That Face wherein before ("faith Efty) there was no form, nor beauty , now (nines as the Sun : That Face which men hid their faces from in contempt, now fhines (b, that mortall eyes could not chufe but hide themfelves from the lufter of it, and immortall receive their beams from it. He had ever in vultu ftdereum quid }dam , as Hierome fpeaks, a certain heavenly Majefty and port in his counte- nance, which made his Difciples follow him at firft fight 5 but now here was the perfection of fuperceleftiall bright* nefs. It was a Miracle in the Three Children, that they fo were delivered from the flames, that their very garments jfmelt not of the fire : it is no lefs Miracle in Chrifi, that his very garments were dyed Celeftiall , and did favour of his Glory : like as Aaron was fo anointed on his head and beard, that his skirts were all perfumed. His cloaths there- fore fhined as fnow, yea (that were but a waterifh white) as the Light it felf, faith S. Mark, and Matthew, in the moft Greek Copies. That feamlefs Coat, as it had no welt, fo it had no fpot. The King's Son is all fair , even without. O excellent Glory of his Humanity ! The beft Diamond or Carbuncle is hid with a cafe : but this brightnefs pierceth through all his garments, and makes them lightfbme in him, which u(e to conceal light in others. Herod put him on in mockage l&rrm. Aa/ATrg^ Luke 23. not a white, but a bright robe, (the ignorance whereof makes a fhew of dit- parity in the Evangelifts :) but God the Father, to glorifie him, cloaths his very garments with Heavenly fplendour. Behold, thou art fair, (my beloved) behold, thou art fair 5 and there is no fpot in thee. Thine head is as fine gold, . thy month is as fwect things, and thou art wholly delegable. Come forth, ye daughters of Sion , and behold King Solomon with the Crown wherewith his Father crowned him, in the day of the gladnefs 2 9 6 Contemplations. gladnefs of his heart. O Saviour, if thou wert fiich in Td- bor, what art thou in Heaven ? if this were the glory of thy Humanity, what is the pretence of thy Godhead ? Let no man yet wrong himlelf fo much as to magnifie this hap- pinefs as another's, and to put himlelf out of the participa- tion of this glory. Chrifi is our head, we are his members. As we all were in the Firft Adam, both innocent and fin- ning $ fo are we in the Second Adam, both fhining in Ta- bor, and bleeding fweat in the Garden. And as we are al- ready happy in him, fo (hall we be once in our felves by and through him. He fa all change our vile bodies, that they may be like his glorious body. Behold our pattern, and re- joyce '■> like his gloriotts body. Thefe very bodies, that are now cloddy like the earth, (hall once be bright as the Sun : and we, that now fee clay in one anothers faces, (hall then lee nothing but Heaven in our countenances : and we, that now let forth our bodies with cloaths,fhall then be cloathed upon with Immortality, out of the wardrobe of Heaven. And if ever any painted face fhould be admitted to the fight of this Glory, ( as I much fear it $ yea I am fure God will have none but true faces in Heaven,) they would be alhamed to think that ever they had faces to daub with thefe beaftly pigments, in companion of this Heavenly com- plexion. Let us therefore look upon this flelh, not (b much with contempt of what it was and is, as with a joy full hope of what it (hall be. And when our courage is alTaulted with the change of thefe bodies from healthfull to weak, from living to dead -, let us comfort our felves with the af- furance of this change from duft to incorruption. We are not fo fure of death, as of transfiguration. All the days of our appointed time we will therefore wait, till our changing fiall come. Now from the Glory of the Maftcr , give me leave to turn your eyes to the Errour of the Servant, who having flept with the reft, and now fuddenly awaking , knoweth not whether he flept ftill. To fee fuch a light about him , three The Transfiguration of Chrift. 297 three fo glittering perfons before him, made him doubt now, as he did after, when he was carried by the Angel through the iron gate, whether it were a pleafing dream, or a real aft. All ilept, and now all waked } onely Peter flept waking, and I know not whether more erred in his fpeech or in his fleep. It was a fhame for a man to deep in Tabor $ but it is more a (hame for a man to dream with his eyes open. Thus did Peter 5 Majier, it is good for us to be here. Let us make us three Tabernacles. I could well fay with Optatus in this or any other occafion, Ipfius Sanlfi Pe- tri beatitudo veniam tribuat, dubito dicere pecc'ajje t ant am San&itatem, Let bleffed Peter pardon me, 1 fear to fay fo great Holinefi offended. Yet iince our adverfaries are (b over-partiall to this worthy Saint, in whom they have as little as they boaft much, that they can be content his praife fhould blemifh the dignity of all the reft, yea that God hirmelf is in danger to be a loier by the advancement of fo dear a Servant } give me leave to lay my finger a little upon this blot. God would never have recorded that which it (hould be uncharitable for us to obferve. It was the in- jurious kindnefs of Marcion in honour of Peter, to leave out the ftory of Malchus, as Epiphanius notes : It fhall be our blame, if we do not fo note, that we benefit our (elves even by his imperfections. S. MarJ(s Gofpel is (aid to be Peters, O bleiTed Apoftle, can it be any wrong to (ay of thee that which thou haft written of thy (elf, not for in- fultation, not for exprobration } God forbid but that men may be afhamed to give that to him which he hath denied to himfelf Let me therefore not doubt to (ay, (with re- verence to fo great a Saint) that as he fpake moft, fo he is noted to have erred moft. Not to meddle with his fin- king, ftriking, Judaizing j one while we find him carnally infinuating, another while carnally prefuming ? one while weakly denying, another while rainly mifconftruing. Car- nally infinuating '•> Mafier, favour thy felf. Which though fome Parafites of Rome would fain (mooth up, that he in Q^q this Contemplation s. 298 this (hewed his Love to Chrifi, as before his Faith, out of S. Hierome and S. Aitftin $ yet it muft needs be granted , which Bernard faith, diligebat Spirit urn carnaliter, he loved the Spirit in a carnal fufiion. Let them chufe whether they will admit Chrifi to have chid unjuftly, or Peter worthy of chiding : Except perhaps, with Hilary, they will ftop where they (hould not } Fade pofl me, ipoken to Peter in appro- bation j Satana, non japk qua Dei font, Ipoken to Satan in objurgation. Carnally prefuming $ Though all men, yet not I. If he had not prefumed of his ftrength to (rand, he had not fallen. And as one yawning makes many open mouths 5 lb did his vain refolution draw on company : Likewije faid the other Difciples. For his weak Denial 5 ye all know his fimple negation, lined with an oath, faced with an impre- cation. And here, that no man may need to doubt of an errour, the Spirit of God (aith, he knew not what he faid : not onely ri AaAwry, as Mark* what he foould fay 5 but 0 Mya, laith Luke, what he did fpeak^: whereof S. Mark gives the yeafon, Sow &po£cj, they were amazedly affrighted. Amazed- nefs may abate an errour of ipeech, it cannot take it away. Befides aftonifhment, here was a fervour of fpirit 5 a love to ChrijTs glory, and a delight in it : a fire, but miiplaced, on the top of the chimney, not on the hearth : prematura devotio, as Ambrofe (peaks, a devotion, but rajh and heady. And if it had not been fo, yet it is not in the power of a good intention to make a ipeech good. In this the matter jailed : For what (hould (uch Saints doe in earthly Taber- nacles, in Tabernacles of his making ? And if he could be content to live there without a tent, (for he would have but three made,) why did he not much more conceive (b of thole Heavenly guefts } And if he fpoke this to retain them, how weak was it to think their ablence would be for want of houfe-room ? Or how could that at once be which Mofes and Elias had told him, and that which he wifbed ? For how (hould Chriji both depart at Jerufalem, and ftay in the Mount > Or if he would have their abode there, The Transfiguration of Chrift. 299 there, to avoid the fufferings at Jerujalem, how did he yet again fing over that fbng for which he had heard before, Come behind me^ Satan ? Or if it had been fit for Chrift to have ftaied there, how weakly doth he (which Chryfoftome obferves) equalize the Servant with the Mafter, the Saints with God ? In a word, the beft and the worft that can be (aid here of Peterh, that which the Pfalmift faith of Mofes> t<\D1y effutiit labik , he fpake unadvifedly with his lips , Pjal. 106. 33, Yet if any earthly place or condition might have given warrant to Peters motion, this was it. Here was a Hill, the embleme of Heaven 5 here were two Saints, the Epi- tome of Heaven 5 here was Chrift, the God of Heaven. And if Peter might not fay Co of this, how (hall we fay of any other phce^Bonum eji ejfe hie ? It is good to be here. Will ye fay of the Country, Bonum eft ejje hie .) and certain- ty of mifery. And yet thefe vain men fay, Bonum eft effe hie. The man of Honour, (that I may ufe Bernards phrafe ) that hath Affuerus his proclamation made before him,which knows he is not onely 71$ i^kycc,, a certain great man, as Si' mon affected, but 5 aZ-rzc,, the man, which Demofthvnes was proud of, that fees all heads bare, and all knees bent to him, that finds himftlf out of the reach of envy, on the pitch of admiration, fays, Bonum eft effe hie. Alas ! how little thinks he of that which that good man faid to hisEugenius, Non eft quod blandiatur celfltudo, ubi folicitudo major'*, What care we for the fawning of that greatnefs, which is attended with more care? King Henry the Seventh's Embleme in ail his buildings, (in the windows) was ftill a Crown in a bufh of Thorns : 1 know not with what hiftoricall allufion 5 but fure, I think , to imply that great places are not free from great cares. Saul knew what he did, when he hid himfelf a- mong the ftuiTe. No man knoweth the weight of a Scep- ter, but he that fwaieth it. As for fubordinate greatnefs, it hath fb much lels worth as it hath more dependence, How The Transfiguration of Chrift. 501 How many ileeplels nights, and reftlefs days , and bufie fhifts doth their ambition coft them that affeft eminence? Certainly, no men are fo worthy of pity as they whole height thinks all others worthy of contempt. High places are ilippery $ and as it is eafie to fall^ fb the rume is deep, and the recovery difficult. Altiorem locum for tit ui es, now tutiorem ? fublimiorem, fed non fe cur /or em, faith Bernard :■ Thou haft got an higher place, but not afafer ? a loftier , but not more fecure. Aul What (tick we at, my beloved > Is there a Heaven ? or is there none } have we a Saviour there > or have we none > We know there is a Heaven, as fure as that there is an earth below us 3 we know we have a Saviour there , as lure as there are men that we converfe with upon earth , we know there is happinefs , as fure as we know there is mifery and mutability upon earth. Oh our miferable fbttifbnefs and infidelity, if we do not contemn the beft offers of the world, and, lifting up our eyes and hearts to Heaven, fay, Bonum eft ejffe hie! Even fo, Lord Jejus, come quickly \ To him that hath purchased and prepared this Glory for us, together with the Father and Blefled Spirit, one Incomprehensible God, be all prarfe ~fbr- ever. Amen. XXXI. The The Vrofecution of the Transfiguration. 3 05 XXXI. The Vrofecution of the Transfiguration. BEfbre, the Difciples eyes were dazzled with Glory $ now, the brightnefs of that Glory is (haded with a Cloud. Frail and feeble eyes of mortality cannot look upon an Heavenly lufter. That Cloud imports both Ma- jefty and objuration. Majefty 5 for it was the teftimony of God's prefence of old : the Cloud covered the Moun- tain, the Tabernacle, the Oracle. He that makes the clouds his chariot, was in a cloud carried up into Heaven. Where have we mention of any Divine reprelentation , but a Cloud is one part of it ? What comes nearer to Heaven, either in place or reiemblance > Objuration : for as it (hew cl there was a Majefty, and that Divine 5 10 it (hew'd them that the view of that Majefty was not for bodily eyes. Like as when fome great Prince walks un- der a Canopy, that veil (hews there is a Great perfon under it, but withall reftrains the eye from a free fight of his perfon. And if the cloud were clear, yet it (ha- ded them. Why then was this cloud interpofed betwixt that glorious Virion and them, but for a check of their bold eyes? Had they too long gazed upon this relplendent ipefta- cle, as their eyes had been blinded, (b their hearts had per- haps grown to an over- bold familiarity with that Heavenly Objeft : How feafonably doth the cloud intercept it > The wile God knows our need of thele viciffitudes and allays. If we have a light, we muft have a cloud 5 if a light to chear us, we muft have a cloud to humble us. It was fo in Sinai^ it was fo in Siort, it was fo in Olivet , it (hall never Rr be 506 Contemplations. be but fb. The naturall day and night do not more duely interchange then this light and cloud. Above we fhall have the light without the cloud, a clear virion and fruition of God without all dim and fad interpolations : below we can- not be free from thefe mifts and clouds of fbrrow and mi£ apprehenfion. But this was a bright cloud. There is difference betwixt the cloud in Tabor ^ and that in Sinai : This was clear, that darklbme. There is darknefs in the Law, there is light in the grace of the Gofpel. Mofes was there fpoken to in darknefs 5 here he was fpoken with in light. In that dark cloud there was terrour 5 in this there was comfort. Though it were a Cloud then, yet it was bright 5 and though it were bright, yet it was a Cloud. With much light there was fpme (hade. God would not (peak to them concerning Chrift out of darknefs : neither yet would he manifeft himfelf to them in an abfolute brightnefi. All his appearances have this mixture. What need I other in- stance then in thefe two Saints } Mofes fpake oft to God mouth to mouth : yet not fb immediately, but that there was ever fomewhat drawn as a curtain betwixt God and him 3 either fire in Horeb, or fmoak in Sinai : fb as his face was not more veiled from the people, then God's from him. Elias fhall be fpoken to by God, but in the rock, and under a mantle. In vain fhall we hope for any revela- tion from God, but in a cloud. Worldly hearts are in ut- ter darknefs, they lee not fo much as the leaft glimpfe of thefe Divine beams, not a beam of that inacceflible light : The bell of his Saints fee him here but in a cloud, or in a glafs. Happy are we, if God have honoured us with thefe Divine reprefentations of himfelf. Once, in kis light we foil! fee light. I can eafily think with what amazednefs thefe three Di- feiples flood compafled in that bright Cloud, expecting (bme miraculous event of fb Heavenly a Vifion -, when iuddenly they might hear a voice founding out of that Cloud The Prefer nth n of the Transfiguration. 307 Cloud faying, This is my beloved Son in whom I am well ^leafed , hear him. They need not be told whole that voice was } the place, the matter evinced it. No Angel in Heaven could, or durft have (aid fo. How gladly doth Peter after- wards recount it ? For he received from God the Father ho- nour and glory, when there came fuch a voice to him from the excellent glory, This is my beloved Son, 8tc. It was onely the ear that was here taught , not the eye. As of Horeb, fo of Sinai, fo of Tabor might God fay, Te Jaw no Jhape nor image in that day that the Lord ft ike un- to you. He that knows our pronenefs to idolatry , a- voids thofe occafions which we might take to abufe our own fancies. Twice hath God fpoken thefe words to his own Son from Heaven •■> once in his Baptifm, and now again in his Tranf- figuration. Here not without fome oppofitive comparifons Not Mojes, not Elias, but This. Mofis and Elias were Servants , this a Son. Mofes and Elias were fons, but of grace and choice , this is that Son, the Son by nature. O- ther fons are beloved as of favour, and free election , this is The Beloved, as in the unity of his effence. Others are fo beloved, that he is plealed with themfelves 5 this fo belo- ved, that in and for him he is f leafed with mankind. As the relation betwixt the Father and the Son is infinite, fo is the Love. We meafure the intention of Love by the ex- tenfion : The love that refts in the perfon affedted alone, is but ftreight } true Love delcends (like Aaron s Oint- ment ) from the head to the skirts , to children, friends, allies. O incomprehenfibly-large love of God the Father to the Son,, that for his fake he is pleafed with the world ! O perfect and happy complacence ! Out of Chrifi there is nothing but enmity betwixt God and the Soul 5 in him there can be nothing but peace. When the beams are met in one center, they do not onely heat, but burn. Our weak love is difTufed to many ^ God hath fome , the world more 5 and therein wives, children, friends: R r 2 but 3 o8 Contemplations. but this infinite love of God hath all the beams of it united in one onely Objeft, the Son of his Love. Neither doth he love any thing but in the participation of his Love, in the derivation from it. O God, let me be found in Chrijl, and how canft thou but be pleafed with me } This one voice proclaims Chrifi at once the Son of God, the Reconciler of the world, the Do&our and Law-giver of his Church. As the Son of God, he is effentially interelTed in his Love : as he is the Reconciler of the world in whom God is well pleafed, he doth moft juftly challenge our love and adherence : as he is the Do&our and Law-giver, he doth juftly challenge our audience, our obedience. Even fb, Lord, teach us to hear and obey thee as our Teacher 5 to love thee and believe in thee as our Reconciler 5 and as the eternall Son of thy Father to adore thee. The light caufed wonder in the Difciples 3 but the voice aftonifhment ; They are all fallen down upon their faces. Who can blame a mortall man to be thus affected with the voice of his Maker ? Yet this word was but plaufible and hortatory. O God, how (hall flefh and bloud be other then fwallowed up with the horrour of thy dreadfull fen- tence of death ? The Lionjhall roar, who fo all not be afraid . now lie ftill and tremble. But he graci- oufly touches and comforts them 5 Arije9 fear not. That voice which (hall once raife them up out of the earth, might well raife them up from it. That hand which by the leaffc touch reftored light, lims, life, might well reftore the lpiiits of the difmaied. O Saviour, let that fbvereign hand of thine touch us when we lie in the trances of our griefs, in the bed of our fecurities, in the grave of our fins, and we.fhall nrife. They The Woman tafyn in Adultery. 3 09 Thejhl&ekingup faw no manfavejefus alone '/and thatdoubt- Jefs in his wonted form. All was now gone, Mojes, Elias9 the Cloud, the Voice, the Glory : Tabor it felf cannot be long bleiTed with that Divine light and thofe (hining guefts. Heaven will not allow to earth any long continuance of Glory. Onely above is conftant Happinefs to be look'd for and injoyed , where we (hall ever fee our Saviour in his unchangeable brightness where the light (hall never be ei- ther clouded or varied. Mofes and Elias are gone, onely Chrifi is left. The glo- ry of the Law and the Prophets was but temporary, yea momentany 5 that onely Chrifi may remain to us intire and conlpicuous. They came but to give teftimony to Chrifi \ when that is done, they are vaniQied. Neither could thete railed Difciples find any mils of Mo- fes and Elias^ when they had Chrifi ftill with them. Had Jejus been gone, and left either Mofes or Elias ', or both, in the Mount with his Difciples, that pretence ( though glorious) could not have comforted them. Now that they are gone, and he is left, they cannot be capable of di (com- fort. O Saviour, it matters not who is away, whilft thou art with us. Thou art God all-fufficient 5 what can we want when we want not thee > Thy pretence (hall make Tabor it telfan Heaven: yea, Hell it felf cannot make u& miterable with the fruition of thee. XXXII. The Woman taJ^en in Adultery: WHat a bufie life was this of Chrifi's ? He ipent the night in the mount of Olives, the day in the Tem- ple : whereas the night is for a retired repote, the day for. company. His retirednefs was for prayer 5 his compania- bleneis was for preaching. All night he watches in the R r z Mount £ 5 1 o Contemplations. Mount 5 all the morning he preaches in the Temple. It was not for pleafure that lie was here upon earth $ his whole time was penall and toilfome. How do we re- femble him , if his life were all pain and labour , ours all paftime > He found no fuch fair fuceefs the day before : The mul- titude was divided in their opinion of him 5 melTengers were fent and fuborned to apprehend him : yet he returns to the Temple. It is for the fluggard or the coward to plead a Lion in the way ; upon the calling of God, we muft over- look and contemn all the fpight and oppofition of men. Even after an ill harveft we muft fbw 5 and after denialls we muft woe for God. This Sun of Righteoufnefs prevents that other, and fhines early with wholfbme doctrines upon the Souls of his hearers. The Auditory is both thronged, and atten- tive. Yet not all with the fame intentions : If the people came to learn, the Scribes and Pharifees came to cavill and carp at his teaching. With what a pretence of zeal and juftice yet do they put themfelves into Chriji's prefence ? As lovers of Chaftity and Sanctimony, and haters of Un- clean n els, they bring to him a Woman taken in the flagrance of her Adultery, And why the Woman rather ? fince the Man's offence was equall, if not more $ becaufe he fhould have had more ftrength of refiftence , more grace not to tempt. Was it out of neceffity } Perhaps, the man, knowing his danger, made ufe of his ftrength to fhift away, and violently brake from his apprehenders. Or was it out of cunning > in that they hoped for more likely matter to accufe Chrijl in the cafe of the woman, then of the man : for that they fuppo- fcd his mercifull difpofition might more probably incline to companionate her weaknefs* , rather then the ftronger veflell. Or was it rather out of partiality ? Was it not then, as now, that the weakeft fooneft fuffers 5 and impotency lays us The Woman ta\?n in Aluhery. 2 1 % us open to the malice of an enemy ? Small flies hang in the webs, whilft wafps break through without control!. The wand and the fheet are for poor offenders $ the great either out-face or out-buy their (name. A beggarly drunkard is haled to the Stocks, whilft the rich is chambered up to deep out his forfeit. Out of theie grounds is the woman brought to Chrijl : Not to the mount of Olives, not to the way , not to his private lodging , but to the Temple : and that not to lome oblcure angle $ but into the face of the aflembly. They pleaded for her death 5 the punilhment which they would onwards inflidt was her fhame : which muft needs be 10 much more, as there were more eyes to be witneiTes of her guiltinefs. All the brood of fin affects darkneis and fecrecy, but this more properly 5 the twilight , the night is for the adulterer. It cannot be better fitted then to be dragged out into the light of the Sun, and to be proclaimed with hootings and bafins. Oh the impudence of thole men who can make merry profeffions of their own beaft- linels, and boaft of the fhamefull trophees of their Luft I Methinks I fee this miferable Adulterefs how (he ftands confounded amidftthat gazing and difdainfull multitude 5 how (he hides her head, how (he wipes her blubbered face and weeping eyes. In the mean time it is no dumb (how that is here a&ed by thele Scribes and Pharifees$ they ftep forth boldly to her accu ration. Mafter , this Woman was taken in adultery in the very ac~f. How plaufibly do they begin ? Had I flood by and heard them, fhould I not have laid, What holy, honeft , conlcionable men are thefe> what devout clients of Chrijl ? with what reverence they come to him ? with what zeal of juftice ? When he that made and ranfacks their bofom tells me, All this is done but to temp him. Even the failed hearts will have the plaufi- bleft mouths : like to Solomons Curtizan , their lips drop as an hony-comb, and their mouth is /moot her then oyl 5 but their end is bitter as wormwood* Falfe ^ 1 2 Contemplation?. Falfe and hollow Pharifees, he is your Matter whom ye ferve, not he whom ye tempt : onely in this (hall he be approved your Mafter, that he fhall pay your wages, and give you your portion with hypocrites. The aft of Adultery was her crime : to be taken in the very aft, was no part of her fin, but the proof of her juft conviftion : yet her deprchenfion is made an aggravation of her fhame. Such is the corrupt judgement of the world: To doe ill troubles not men, but to be taken in doing it : unknown filthinefs pallet h away wiih eafe , it is the notice that perplexes them , not the guilt. But , O foolifh fin- ners, all your packing and fecrecy cannot (b contrive it, but that ye fhall be taken in the manner 5 your Conference takes you fo 5 the God of Heaven takes you Co : and ye (hall once find that your Confcience is more then a thoufand witnefles, and God more then a thoufand Con- ferences. They that complain of the aft, urge the punilhment 5 Now Mofes in the Law commanded us that fuch fionld befto- ned. Where did Mofes bid fb } Surely the particularity of this execution was without the book. Tradition and cuftome enafted it, not the Law. Indeed Mofes commanded death to both the offenders, not the manner of death to either : By analogy it holds thus. It is flatly commanded in the cafe of a Damfell be- trothed to an Hufband, and found not to be a Virgin 5 in the cafe of a Damfell betrothed, who, being defiled in the city, cried not: Tradition and cuftome made up the reft 3 obtaining, out of this ground , that all Adulterers fhould be executed by lapidation. The ancienter punifiiment was burning 5 death always, though in divers forms. I fhame to think that Chriftians (hould flight that fin which both Jeivs and Pagans held ever deadly. What a mif-citation is this? Mofes commanded. The Law, was God's, not Mofes s. If Mofes were imployed to me- diate betwixt God and Ifrael , the Law is never the more his: The Woman fallen in Adultery. 5 1 3 his : He was the hand of God to reach the Law to Ifrael, the hand of Ifiael to. take it from God. We do not name the water from the pipes, but from the fpring. It is not for a true Ifraelite to reft in the fecond means, but to mount up to the fupreme originall of juftice. How reverent loever an opinion was had of Mofis^ he cannot be thus named without a {hamefull undervaluing of the royall Law of his Maker. There is no mortall man whole authority may not grow into contempt : that of the ever-living God cannot but be ever (acred and inviolable. It is now with the Gofpel, as it was then with the Law : the word is no other then Chrift\ though delivered by our weaknefs 5 whofoever be the Crier, the Proclamation is the King's of Heaven. WhiHl it goes for ours, it is no marvell if it lie open to defpight. How captious a word is this ? Mofes faid thus, what Jaiefi thou . what fay Councils ? let them hear from us, Whatfayejl thou . and therefore could have been willing not to have " heard your ill-meant motion : but fince you will needs " have it, and by your vehemence force my juftice, I muft " tell you, there is not one of you but is as faulty as (he " whom ye accu(e } there is no difference, but that your cc fin is fmothered in iecrecy, hers is brought forth into the " light. Ye had more need to make your own peace by " an humble repentance, then to urge (everity againft ano- K ther. I deny not but Mofes hath juftly from God irnpo* " fed the penalty of death upon fuch hainous offences : but " what then would become of you ? If death be her due, " yet not by thole your unclean hands : your hearts know " you are not honeft enough to accule. S f 2 Lo, 3 i 6 Contemplations. Lo, not the bird, but the fouler is taken. He fays not, Let her be ftoned --, this had been againft the courfe of his Mercy : he fays not, Let her not be ftoned $ this had been againft the Law of Mofes. Now he foanlwers, that both his Juftice and Mercy are entire 5 (he difmifled,they (named. It was the manner of the Jews, in thole hainous crimes that were punifhed with Lapidation , that the witnelTes and accuiers fhould be the firft that fhould lay hands upon the guilty : well doth our Saviour therefore choak thefe accuiers with the conference of their lo foul incompetency. With what face, with what heart could they ftone their own fin in another perfon ? • Honefty is too mean a term. Thefe Scribes and Phari- fees were noted for extraordinary and admired Holinels : the outfide of their lives was not onely inofreniive , but Saint-like and exemplary. Yet that all-feeing eye of the Son of God , which found folly in the Angels, hath much more found wickednefs in theie glorious ProfelTours. It is not for nothing that his eyes are like aflame of fire. What fecret is there which he fearches not > Retire your felves, O ye foolilh (inners, into your inmoft clofets, yea ( if ye can ) into the center of the earth 5 his eye follows you, and oblervesall your carriages : no bolt, no bar, no dark- nefs can keep him out. No thief was ever fo impudent as -to fteal in the very face of the Judge. O God, let me lee my felf feen by thee, and I (hall not dare to offend. Betides notice, here is exprobration. Theie mens fins, as they had been fecret, fb they were forgotten. It is long fince they were done 5 neither did they think to have heard any more news of them. And now when time and fecu- rity had quite worn them out of thought , he that (hall once be their Judge, calls them to a back-reckoning. One time or other (hall that j.uftGod lay our fins in our difh, and make us pollels the fins of our youth. Thefe things thou didfl , and I kept filence 5 and thou thought ejl I was like unto thy felf: but 1 will reprove thee, and fit them in order before thee. The Woman fallen in Adultery. 517 thee. The penitent man's fin lies before him for his humi- liation '-) the impenitent's, for his fhame and confufion. The aft of fin is tranfient , not fb the guilt , that will flick by us, and return upon us, either in the height of our fecurity, or the depth of our mifery, when we (hall be leaft able to bear it. How juft may it be with God to take us at advantages, and then to lay his arreft upon us when we are laid up upon a former fuit .> It is but juft there fhould be a requifition of innocence in them that profecute the vices of others. The offender is worthy of (toning, but who (hall caft them? How ill would they become hands as guilty as her own? What doe they but finite themfelves, who punilh their own offences in other men } Nothing is more unjuft or abfurd, then for the beam to cenfiire the moat, the oven to upbraid the kiln. It is a falfe and vagrant zeal that begins not firft at home. Well did our Saviour know how bitter and ftrong a pill he had given to thefe falfe Judiciaries , and now he will take leifure to fee how it wrought : whilft therefore he gives time to them to fwallow it, and put it over, he re- turns to his old .gefture of a feeming inadvertency. How fped the receit?- I do not fee any one of them ftand out with Chriji, and plead his own innocency •-, and yet thefe men ( which is very remarkable ) placed the fulfilling or violation of the Law onely in the outward aft. Their hearts mifgave then?9 that if they fhould have ftood out in conteftation with Chrift, he would have utterly fhamed them, by difplaying their old and fecret fins 5 and have fb convinced them by undeniable circumftances , that they (hould never have clawed off the reproach : And therefore when they heard it^ being convicted by their own confeience, they went out one by one, beginning at the eldeji, even unto the laji. There might feem to be fbme kind of mannerly order in this guilty departure. Not all at once 5 left they fhouki S f 3 ., feem 3 1 8 Contemplations. fcem violently chafed away by this charge o£ Chrifi : now their (linking away one by one may feem to carry a (hew of a deliberate and voluntary difceflion. The eldeft firft. The ancienter is fitter to give then take example 5 and the younger could think it no (harne to follow the fteps of a grave fore-man. O wonderfull power of conference ! Man can no more ftand out againft it, then it can ftand out againft: God. The Almighty , whole fubftitute is (et in oar bofbme, fets it on work to accufe. It is no denying, when that fays we are guilty 5 when that condemns us, in vain are we acquit- ted by the world. With what bravery did thefe Hypo- crites come to fet upon Chrifi ? with what triumph did they infult upon that guilty Soul } Now they are thunder- ftruck with their own Confcience, and drop away con- founded , and well is he that can run away fartheft from his own (name. No wicked man needs to leek out of him- felf for a Judge, Accufer, Witnefs, Tormentour. No fboner do thefe Hypocrites hear of their fins from the mouth of Chrift, then they are gone. Had they been fincerely touched with a true remorfe, they would have rather come to him upon their knees , and have (aid, " Lord, we know and find that thou knoweft our fecret "fins, this argues thy Divine Omnifcience. Thou that " art able to know our fins, art able to remit them. O par- *c don the iniquities of thy fervants. Thou that accufeft us, *c do thou alfo acquit us. But now in ftead hereof, they turn their back upon their Saviour, and hafte away. An impenitent man cares not how little he hath either of the prefence of God, or of the mention of his fins. O fools ! if ye could run away from God, it were fbmewhat^ but whilft ye move in him,what doe ye? whither go ye } Ye may run from his Mercy, ye cannot but run upon his Judgement. Chrifi is left alone. Alone in refpeel: of theie complai- nants 5 not alone in refpeft of the multitude: there yet ftands the mournfull Adulterefs. She might have gone forth with The Woman taJ^en in Adultery. 5 j cj with them 5 no body conftrained her ftay : but that which fent them away, frayed her, Conference. She knew her guiltinefs was publickly accufed, and durft not be by her- felf denied : as one that was therefore faftened there by her own guilty heart, fhe ftirs not till fhe may receive a di£ million. Our Saviour was not fo bufie in writing, but that he read the while the guilt and abfence of thole accufers 3 he that knew what they had done, knew no lefs what they did, what they would doe. Yet, as if the matter had been ftrange to him, he lifts ' up himfelf and fays •* Woman, where are thy accufers .«* How well was this finner to be left there } Could fhe be in a fitfer place then before the Tribunall of a Saviour? Might fhe have cholen her refuge, whither fhould fhe ra- ther have fled > O happy we, if when we are convinced in our felves of our fins, we can fet our felves before that Judge who is our Surety, our Advocate, our Redeemer, our ranfbme, our peace ! Doubtlefs, fhe flood doubtfull betwixt hope and fear 5 Hope, in that fhe law her accufers gone ^ Fear, in that fhe knew what fhe had deierved : and now whilft fhe trem- bles in expectation of" a fentence, fhe hears, Woman, where are thy accufers . Art thou rather pleafed that grofs fins fhould be blanched, and lent away with a gentle connivency ? Far, far be this from the perfection of thy Juftice. He that hence argues Adulteries not punifhable by death, let him argue the unlawfulnefs of dividing of inheritances , becaufe in the cafe of the two wrangling brethren thou faidft, Who made me a divider of inheritances $ Thou declined ft the office, thou didft not diflike the a£t, either of parting lands, or punilhing offenders. Neither was here any ablblution of the woman from a fentence of death, but a difmiflion of her from thy fentence, which thou kneweft not proper for thee to pronounce. Herein hadft thou refpeft to thy cal- ling , and to the rriain purpofe of thy coming into the world 3 which was neither to be an arbiter of Civil Cau- fes, nor a judge of Criminal, but a Saviour of mankind 5 not to deftroy the Body, but to fave the Soul. And this was thy care in this miferable Offender 5 Goe , and (in no more. How much more doth it concern us to keep within the bounds of our vocation, and not to dare to trench upon the functions of others ? How can we ever enough magnifie thy Mercy, who takeft no pleafure in the death of a fin- ner > who fo cameft to fave, that thou challengeft us of unkindnefs for being miferable, Why will ye die, O houfe of Jfrael? But, O Son of God, though thou wouldft not then be a Judge, yet thou wilt once be : Thou wouldft not in thy firft coming judge the fins of men, thou wilt come to judge them in thy fecond. The time (hall come when upon that juft and glorious Tribunall thou fhalt judge every man ac- cording to his works. That we may not one day hear thee fayf3oe,ye cttrfed^zt us now hear thee fay, Goe, fin no more. XXXIII. The The Tbankfull Penitent. 321 XXXIII. The ThanJtfull Penitent. ON E while I find Chrifl invited by a Publican, now by a Pharifee. Where-ever he went, he made better chear then he found, in an happy exchange of fpirituall re- paft for bodily. Who knows not the Pharifees to have been the proud ene- mies of Chrifl 5 men over-conceited of themfelves, contem- ptuous of others 5 fevere in (hew, Hypocrites in deed, ftrict Sectaries, infblent Judiciaries } Yet here one of them in- vites Chrifl 5 and that in good earned. The man was not ( like his fellows) captious, not ceremonious : had he been of their (tamp, the omiffion of wafhing the feet had been mortall. No profeflion hath not yielded fbme good : M- codemus and Gamaliel were of the lame (train. Neither is it for nothing, that the Evangelift having branded this Seel: for defpifing the counfell of God againft themfelves, pre- fently fubjoyns this hiftory of Simon the Pharifee, as an exempt man. O Saviour, thou canft find out good Pha- rifees, good Publicans, yea a good Thief upon the Crofs, and that thou maift find, thou canft make them fb. At the beft, yet he was a Pharifee, whofe table thou here refufedft not. So didft thou in wifedom and mercy attemper thy fel£ as to become all things to all men, that thou mightefi win fome. Thy Harbenger was rough, as in cloaths, fb in di£ pofition 5 profefTedly harfh and auftere : thy (elf wert milde and (bciable. So it was fit for both. He was a preacher of Penance 5 thou the authour of comfort and Salvation : He made way for Grace 5 thou gaveft it. Thou haft bidden us to follow thy felf, not thy Fore-runner. That then which Politicks and time- (ervers doe for earthly advantages, we Vv ill doe for fpirituall 5 frame our (elves to all companies, not in T t s evil, ^2 3 Contemplations. evil, but in good, yea in indifferent things. What wonder is it that thou, who earned: down from Heaven to frame thy felf to our nature, fhouldlt, whilft thou wert on earth, frame thy felf to the feverall difpofitions of men ? Catch not at this, O ye licentious Hypocrites, men of all hours, that can eat with gluttons, drink with drunkards, ling with ri- balds, (coffe with profane fcorners, and yet talk holily with the religious, as if ye had hence any colour for your chan- geable conformity to all falhions. Our Saviour never finn'd for any man's fake, though for our lakes he was (bciable, that he might keep us from (inning. Can ye Co converie with leud good-fellows, as that ye reprefs their fins, redrels their exorbitances, win them to God ? now ye walk in the fteps of him that ftuck not to fit down in the Pharilee's houfe. There fate the Saviour, and, Behold, a woman in the Ci- ty that was a [inner. I.marvell not that (he is led in with a note of wonder 5 wonder, both on her part, and on Chriji's. That any finner, that a fenluall (inner obdured in a noto- rious trade of evil, fhould voluntarily, out of a true remorfe for her leudnels, leek to a Saviour, it is worthy of an accent of admiration. The noife of the Gofpel is common 5 but where is the power of it ? it hath (tore of hearers, but few converts. Yet were there no wonder in her, if it were not with reference to the power and mercy ofChriJi , his pow- er that thus drew the finner, his mercy that received her, O Saviour, I wonder at her, but I blefs thee for her 5 by whole onely Grace (he was both moved, and accepted. A finner ? Alas, who was not } who is not fo I Not one- ly in many things we (in all '5 but in all things we all let fall many fins. Had there been a woman not a finner, it had been beyond wonder. One man there was that was not a finner 5 even he that was more then man, that God and Man, who was the refuge of this finner : but never woman that finned not. Yet he fiid not, a Woman that had finned, but, that was a finner. An action doth not give denomination, but a trade. The ThanhfuU Penitent, 323 a trade. Even the wife Chanty of Chriftians (much more the mercy of God ) can diftinguilli between fins of infirmi- ty, and practice of fin $ and efteem us not by a tranfient act, but by a permanent condition. The woman was noted for a luxurious and incontinent life. What a deal of variety there is of fins ? That which faileth cannot be numbred. Every fin continued deierves to brand the Soul with this (tyle. Here one is pickt out from the reft : (lie is not noted for Murther, for Thefr, for Idolatry 5 onely her Lull makes her a woman that was a (in- ner. Other Vices ufe not to give the owner this title, al- though they fhould be more hainous then it. Wantons may flatter themfelves in the indifFerency or flightnefs of this offence 5 their Souls (hall need no other conveiance to Hell then this : which cannot be (6 pleafing to Nature as it is hatefull to God, who fo (peaks of it as if there were no (ins but it, a Woman that was a (inner. She was a (inner, now (he is not $ her very prefence ar- gues her change. Had (he been (till in her old trade, (he would no more have endured the fight of Chriji, then that Devil did which cried out, Art thou come to torment me ? Her eyes had been lamps and fires of Lult, not fountains of tears 5 her hairs had been nets to catch foolifh lovers, not a towell for her Saviour's feet : yet (till (he carries the name of what (he was 5 a (car (till remains after the wound hea- led. Simon will be ever the Leper, and Matthew the Publi- can. How carefully (hould we avoid thole actions which may ever (tain us } What a difference there is betwixt the carriage and pro- ceedings of God and men i* The mercy of God., as it calleth thoje things that are not as if they were, (b it calleth thofe things that were as if they were not } / will remember your iniquities no more. As fome skilfull Chirurgion fo lets the bone, or heals the fore, that it cannot be (een where the com- plaint was. Man's word is, that which is done cannot be un- done : but the omnipotent goodnefs of God doth (as it T t 2 were) 324 Contemplations. were) undoe our once-committed fins. Take away my ini- quity, and thou fialt find none. What we were in our (elves,, we are not to him, fince he hath changed us from our (elves. O God, why fhould we be niggardly, where thou art li- beral } why fhould we be reading thofe lines which thou haft not onely eroded, but quite blotted, yea wiped out } It is a good word, She was a (Inner. To be wicked, is o- dious to God, Angels, Saints, men 5 to have been fb, is blefled and glorious. I rejoyce to look back, and lee my Egyptians lying dead upon the fhore, that I may praile the Authour of my deliverance and vi&ory. Elfe, it matters not what they were, what I was. O God, thou whole tir tie is, J am, regarded trie prelent. He befriends and ho- nours us that lays, Such ye were, but ye are wajljed. The Place adds to the hainoufnefs of the fin 5 /// the City. The more publick the facl: is, the greater is the fcandall. Sin is fin, though in a defart. Others eyes do not make the act more vile in it felf 3 but the offence is multiplied by the number of beholders. I hear no Name of either the City or the Woman 5 (lie was too well known in her time. How much better is it to be obfcure, then infamous ? Herein, I doubt not, God meant to fpare the reputation of a penitent Convert. He. who hates not the perfon, but the fin, cares onely to men- tion the fin, not the perfon. It is juftice to profecute the Vice, it is mercy tp fpare the Offender. How injurious a preemption is it for any man to name her whom God would have concealed ? and to caft this afperfion on thofe whom God hath noted for holinefs ? The worft of this woman is paft, She was a [inner 5 the beft is to come, She fought out Jefus. Where ? In the houfe of a Fharifee. It was the moft inconvenient place in the world for a noted finner to feek Chriji in. No men flood fo much upon ihe terms of their own Righteou fuels *y no men fj fcomful'y difdained an irfamous perfon. The touch of an ordinary (though honeft) 'jew was The Tbanfyfull Penitent. 525 was their pollution $ how much more the prefence of a Strumpet ? What a fight was a known (inner to him, to whom his holieft neighbour was a (Inner } How doth he ( though a better Pharifee ) look awry to fee fuch a piece in his hou(e, whilft he dares think, If this man were a Pro- phet, he would fitrely know what manner of woman this is $ Neither could fhe fore-imagine lefs, when (he ventured to prefs over the threfhold of a Pharifee. Yet not the known aufterity of the man , and her mif welcome to the place, could affright her from feeking her Saviour even there. No diladvantage can defer the Penitent Soul from a (peed y recourie to Chrijl. She (ays not, " \fjefos were in the " ftreet, or in the field, or in the houfe of fbme humble " Publican, or any- where (ave with a Pharifee , I would " come to him 3 now I will rather defer my accefs, then " feek him where I (hall find (corn and ceniure : but, as not fearing the frowns of that overly Hoft, fhe thrufts her felf into Simons hou(e to find Jefets. It is not for the diftrefled to be bafhfull , it is not for a believer to be ti- morous. O Saviour , if thy Spoufe mifs thee , (he will feek thee through the ftreets $ the blows of the watch (hall not daunt her. If thou be on the other fide of the water, a Peter will leap into the Sea, and fwim to thee : if on the other fide of the fire, thy blefled Martyrs will run through tho(e flames to thee. We are not worthy of the comfort of thy prefence, ifwherefbever we know thou art, whether in prifbn, or in exile, or at the ftake, we do not haften? thither to injoy thee. The Place was not more unfit then the Time : a Phari- fee 's hou(e was not more unproper for a (inner, then a Feaffc was for humiliation. Tears at a Banquet are as Jiggs at a Funeral. There is a (eafbn for all things. Mufick had been more apt for a Feafi: then mourning. The heart that hath once felt the fting of fin, and the fweetnefs of remiflion, hath no power to delay the expref- fions of what it feels,and cannot be confined to terms ofcir^ cumftance, T.t 3. Whence 2 2 6 Contemplations. Whence then was this zeal of her acce(s } Doubtlefs, fhe had heard from the mouth ofChrift, in thole heavenly Ser- mons of his, many gracious invitations of all troubled and labouring Souls $ (he had obferved how he vouchfafed to come under the roofs ofdefpiied Publicans, of profefTed enemies 5 (he had noted all the paflages of his power and mercy 5 and now deep remorfe wrought upon her heart for her former vicioufhefs. The pool of her Conicience was troubled by the defending Angel, and now (he fteps in for a cure. The arrow ftuck faft in her Soul , which (he could not (hake out 5 and now (he comes to this (bvereign Dittany, to expell it. Had not the Spirit of God wrought upon her ere (he came, and wrought her to come, (he had never either (ought or found Chrift. Now (he comes in, and finds that Saviour whom (he fought : (he comes in, but not empty-handed : though debauched, (he was a Jewefi. She could not but have heard that (he ought not to appear before the Lord empty. What then brings (he ? It Wag not poflible (he could bring to Chrifi a better pre- (ent then her own Penitent Soul : yet , to teftifie that, (he brings another, delicate both for the vefTell and the contents , a box of Alabafier '■> a folid, hard, pure, clear marble, fit for the receit of (b precious an ointment : the ointment pleafant and coftly 5 a composition of many fra- grant Odours,not for medicine,but delight. The Soul that is truly touched with the fenfe of its own fin can think nothing too good, too dear for Chrifi. The remorfed (Inner begins firft with the tender of burnt-of- ferings and calves of a year old \ thence he afcends to Heca- tombs, thou finds of rams $ and above that yet, to ten tho/t- fand rivers of oyl 5 and yet higher, could be content to give the firft- fruit of his body to expiate the (in of hk Soul. Any thing, every thing is too (mall a price for peace. O Saviour, fince we have taftcd how fweet thou art, lo, we bring thee the daintieft and coftlieft perfumes of our hum- ble Obediences r yea , if fo much of our bloud , as this woman TheTbant\full Penitent. 327 woman brought oyntment, may be ufefull or pleafing to thy name, we do moft chearfully coniecrate it unto thee* If we would not have thee think Heaven too good for us, why fhould we flick at any earthly retribution to thee in lieu of thy great mercies } Yet here I lee more then the price. This odoriferous perfume was that wherewith (he had wont to make her ielf pleafing to her wanton Lovers } and now fhe comes purpofely to offer it up to her Saviour. As her Love was turned another way from fenfuall to Divine, fo fhall her Ointment alio be altered in the ufe : that which was abuled to Luxury, (hall now be conlecra- ted to Devotion. There is no other effect in whatsoever true Converfion. As we have given our members fervants to iniquity to commit iniquity , fo fiall we now give our mem- bers fervants unto righteoufnefs in holinefs. If the dames of Ifrael, that thought nothing more worth looking on then their own faces, have (pent too much time in their glalTes j now they (hall call: in thofe metalls to make a La- ver for the wafhing of their uncleannelTes. If I have (pent the prime of my ftrength, the ftrength of my wit, upon my (elf and vanity , I have beftowed my Alabafter-box amifs : O now teach me, my God and Saviour, to improve all my time, all my abilities to thy glory. This is all the poor recompence can be made thee for thofe (hamefull dinVfono^rs thou haft received from me. The Woman is come in ? and now (he doth not boldly faceChrift, but, as unworthy of his prefence, fhe ftands behind. How could (he in that fite wa(h his feet with her tears? Was it that our Saviour did not fit- at the Feaft, ( after our fafhion,^) but , according to the th.zn-Jewiflj and Roman fathion, lay on the one fide ? Or was it that this phraie doth not fo much import pofture as prefence ? Doubt- lefs,it was bafhfulnels and fhame arifing from the confcience of her own former wickednels that placed her thus. How well is the cafe altered ? She had wont to look boldly in the^.- 928 Contemplations. the face of her Lovers : now (he dares not behold the aw- full countenance of her Saviour. She had wont to fend her alluring beams forth into the eyes of her wanton pa- ramours : now (he calls her dejefred eyes to the earth, and dares not fb much as raife them up to fee thole eyes from which (he defired commiferation. It was a true inference of the Prophet, Thou haft an whores forehead, thou canfl not blufh : there cannot be a greater fign of whorifhneis then impudence. This woman can now blufh 5 fhe hath put off the Harlot, and is turned true Penitent. Bafhful- nefs is both a fign , and efFed of Grace. O God, could we but bethink how wretched we are in nature, how vile through our fins, how glorious, holy and powerfull a God thou art, (before whom the brighten: Angels hide their faces,) we could not come but with a trembling awfulnefs into thy pretence. Together with iname,here is for row : a fbrrow teftified by tears 5 and tears in fuch abundance, that (he wafiies the feet of our Saviour with thofe ftreams of penitence 5 She began to wafl) his feet with tears. We hear when fhe began, we hear not when fhe ended. When the grapes are preffed , the juice runs forth : fb when the mind is prefted, tears diftill 5 the true juice of penitence and fbr- row. Thefe eyes were not ufed to fuch clouds, or to fuch fhowrs 5 there was nothing in them formerly but fun-fhine of pleafure, beams of Luft : Now they are relblred^hto the drops of grief and contrition. Whence was this change, but from the fecret working of God's Spirit? He caufed his wind to blow, and the waters flowed 5 he fmote the roc\, and the waters gufied out. O God, fmite thou this rocky Heart of mine, and the waters of Repentance fhall burft forth in abundance. Never were thy feet, O Saviour, bedewed with more precious liquour then this of remorfefull tears. Thefe can- not be fb fpent, but that thou keepeft them in thy bottle 5 yea thou returned them back with intereft of true comfort: They The Thanhfull Penitent. 529 They thatfow in tears foall reap in joy, Bleffed are they that mourn. Lo, this wet feed-time (hall be followed with an harveftof happinefs and glory. That this fervice might be complete, as her Eyes were the Ewre, Co her Hair was the Towell for the feet ofChrift, Doubtlefs at a Feaft there was no want of the moft curious linen for this purpose. All this was nothing to her : to approve her fincere Humility,and hearty devotion to Chrift^ her hair (hall be put to this glorious office. The hair is the chief ornament of womanhood : the feet, as they are the lowed part of the body, fo the meaneft for account, and homelieft for imployment : and lo, this Penitent be- llows the chief ornament of her head on the meaneft office to the feet of her Saviour. That hair which (he was wont to fpread as a net to catch her amorous companions, is ho- noured with the imployment of wiping the beautifull feet of him that brought the glad tidings of peace and falvation : and, might it have been any fervice to him to have licked the duft under thofe feet of his, how gladly would fhe have done it } Nothing can be mean that is done to the honour of a Saviour. Never was any hair fb preferred as this. How I envy thofe locks that were graced with the touch of thofe facred feet 3 but much more thofe lips that killed them ? Thofe lips that had been formerly inured to the wanton touches of her lafcivious Lovers, now fan&ifie themfelves with the teftimony of her humble homage and dear refpedts to the Son of God. Thus her oyntment, hands, eyes, hair, lips are now confecrated to the fervice of Chriji her Saviour, whom fhe had offended. If our fatisfa&ion be not in fbme kind proportionable to our offence , we are no true Penitents. All this while I hear not one word fall from the mouth of this woman. What need her tongue fpeak, when her eyes fpake, her hands (pake, her gefture, her counte- nance, her whole carriage was vocall } I like this filent V v fpeaking 330 Contciiiflttions. ipeaking well, when our a&ions talk , and our tongues hold their peace. The common practice is contrary 5 Mens tongues are bufie, but their hands are (till. All their Re- ligion lies in their tongue 5 their hands either doe nothing, or ill 5 fo as their profeiTion is but wind , as their words. Wherefore are words but for expreffion of the mind } If that could be known by the eye or by the hand, the lan- guage of both were alike. There are no words amongft Spirits 5 yet they perfectly underftand each other. The Hea- vens declare the glory of God. AH tongues cannot fpeak fo loud as they that have none. Give me the Chriftian that is feen, ard not heard. The noife that our tongue makes in a formality of profeffion (hall ( in the filence of our hands ) condemn us for Hypocrites. The Pharifee (aw all this, but with an evil eye. Had he not had fome Grace, he had never invited fuch a Gueft: as Jefm ; and if he had had Grace enough, he had never entertained fuch a thought as this of the gueft he invited 5 If this man were a Prophet, he would have known what man- ner of woman it is that toucheth him\ for fie is a (Inner. How many errours in one breath ? Juftly ( O Simon ) hath this one thought loft thee the thank of thy Feaft. Belike, at the higheft, thou judgedftthy gueft but a Pro- phet 5 and now thou doubteft whether he were fo much. Befides this undervaluation, how unjuft is the ground of this doubt } Every Prophet knew not every thing , yea no Prophet ever knew all things. Elifia knew the very fecrets of the AJfyrian privy-chamber : yet he knew not the calamity of his worthy Hoftels. The finite knowledge of the abkft Seer reaches but fo far as it will plcafeGod to ex- tend it. Well might he therefore have been a Prophet, and in the knowledge of greater matters not have known this. Unto this, how weakly didft thou, becaufe otChriJl's (I- lent admiffion of the woman, fuppofe him ignorant of her quality? As if knowledge fhould be meafured always by the noife of expreffion. Stay but a while,andthou (halt find that The ThanhfuU Penitent. 531 that he well knew both her life and thy heart. Befides, how injurioufly doft thou take this woman for what (he was } not conceiving, ( as well thou mighteft ) were not this woman a Convert, (he would never have offered her (elf into this prefence. Her modefly and her tears bewray her change : and if (lie be changed, why is (he cenfured for* what (he is not ? Laftly, how ftrong did it favour of the leven of thy pro- feiTion, that thou fuppoleft ( were (he what (he was ) that it could not ftand with the knowledge and holinefs of a Pro- phet to admit of her lead: touch, yea of her prefence } Whereas on the one fide, outward converfation in it felf makes no man unclean or holy, but according to the difpo- Ction of the patient 5 on the other, fuch was the purity and perfection of this thy glorious gueft, that it was not poflibly infedtible, nor any way obnoxious to the danger of others (in. He that faid once, Who touched me ? in regard of virtue ifluing from him, never (aid, Whom have I tou- ched > in regard of any contagion incident to him. We finfull creatures, in whom the Prince of this world finds too much, may eafily be tainted with other mens fins 5 He, who came to take away the fins of the world, was uncapable of pollution by fin. Had the woman then been ftill a (inner, thy cenfure of Chr/Ji was proud and unjuft. The Pharifee (pake , but it was within himfelf ; and now, behold, Jefus anfwering, faid. What we think, we (peak to our hearts, and we fpeak to God 3 and he equally hears, as if it came out of our mouths. Thoughts are not free. Could men know and convince them, they would be no le(s liable to cenfure then if they came forth cloathed with words. God, who hears them, judges of them accordingly. So here, the heart of Simon (peaks, Jefus an fivers. Jefus anfwers him, but with a Parable. He anfwers many a thought with Judgmeut 5 the blafphemy of the heart, the murther of the heart, the adultery of the heart are anfwered V v 2 by 332 Contemplations. by him with reall vengeance. For Simon, our Saviour (aw his errour was either out of fimple ignorance or weak mifta- king : where he faw no malice then, it is enough to anfwer with a gentle conviction. The convidtive anfwer of Chrifl is by way of Parable. The wifedom of God knows how to circumvent us for our gain 5 and can fpeak that plea- fingly by a prudent circumlocution , which right-down would not be digefted. Had our Saviour faid in plain terms, Simon, whether doft thou or this (inner love me more ? the Pharnee could not for (hame but have flood upon his reputation, and in a (corn of the comparifon have protefted his exceeding refpe&s to Chrifl. Now, ere he is aware, he is fetch'd in to give fentence againft himfelf for her whom he condemned. O Saviour, thou haft made us Ethers of men j how (hould we learn of thee, (b to bait our hooks, that they may be moft likely to take ? Thou the great Houfholder of thy Church haft provided victuals for thy family, thou haft appointed us to dre(s them : if we do not (b cook them as that they may fit the palats to which they are intended , we do both loie our labour and thy coft. The Parable is of two Debtours to one Cre- ditour •-, the one owed a lelTer (urn, the other a greater } both are forgiven. It was not the purpofe of him that pro- pounded it, that we (hould ftick in the bark. God is our Creditour,our (ins our Debts 5 we are all Debtours, but one more deep then another. No man can pay this Debt alone 5 fatisfacTion is not poflible : onely remifiion can difcharge us. God doth in mercy forgive as well the greateft as the Ieaft fins. Our love to God is proportionable to the fen(e of our remifiion. So then the Pharifee cannot chufe but con- feis, that the more and greater the fin is, the greater mercy in the forgivenefs , and the more mercy in the forgiver, the greater obligation and more love in the forgiven. Truth, from whofe mouth (bever it falls, is worth ta- king up. Our Saviour praifcs the true judgment of a Pha- rifee. It is an injurious indifcretion in thofe who are (b pre- judiced The ThanhfuU Penitent. %$% judiced againft the perfons, that they reject the truth. He that would not quench the fmoaking flax, incourages even the lead good. As the carefull Chirurgion ftroaks the arm- ere he ftrik.es the vein j (b did Chrifl here, ere he convin- ces the Pharifee of his want of love, he graceth him with a- fair approbation of his judgment. Yet the while turning both his face and his (peech to the poor Penitent 5 as one that cared more for a true humiliation for fin, then for a- falle pretence of refpect and innocence. With what a dejected and abaftied countenance, with what earth-fixed eyes do we imagine the poor woman- flood , when (he (aw her Saviour direct his face and words to her } She that durft but ftand behind him, and fteal the falling of (bme tears upon his feet, with what a blufhing aftonifh- ment doth fne behold his fidereall countenance caft upon her? Whilft his eye was turned towards this Penitent, his fpeech was turned to the Pharifee concerning that Peni- tent, by him miftaken 5 Seefi thou this Woman? He who before had (aid, If this man were a Prophet , he would have l\nown what manner of Woman this is , now hears, Seeji thou this Woman .«? Simon' (aw but her outfide : Jefus lets him fee that he law her heart 3 and will thus convince the Pha- rifee that he is more then a Prophet, who knew not her conversion onely, but her Soul. The Pharifee, that went all by appearance, (hall by her deportment fee the proof of her good difpofition : it (hall happily fhame him to hear the comparifbn of the wants of his own entertainments with the abundance of hers. It is ftrange that any of this formall Seel: fhould be de- fective in their Lotions. Simon had not given water to 10 great a Gueft 5 (he wafnes his feet with her tears. By how much the water of the eye was more precious then the wa- ter of the earth, fo much was the refpect and courtefie of this Penitent above the neglected office of the Pharifee. What ufe was there of a To well , where was no water } Vv 3. She 3 ^ 4 Contemplations. She that made a fountain of her eyes, made precious napa- ry of her hair : that better flax (named the linen in the Pharifee's cheft. A kifs of the cheek had wont to be pledge of the wel- come of their guefts. Simon neglects to make himfelf thus happy : (he redoubles the kifles of her humble thankfulnefs upon the bleiTed feet of her Saviour. The Pharifee omits ordinary oyl for the head : (he fupplies the molt precious and fragrant oyl to his feet. Now the Pharifee reads his own taxation in her praife j and begins to envy where he had (corned. It is our fault, O Saviour, if we miftake thee. We are ready to think, Co thou have the fubftance of good ufage, thou regardeft not the complements and ceremonies 5 whereas now we lee thee to have both meat and welcome in the Pharisee's houfe , and yet hear thee glance at his neglect of walhing, killing, anointing. Doubtlefs, omif- fion of due circumftances in thy Entertainment may deferve to lofe our thanks. Do we pray to thee ? do we hear thee preach to us } now we make thee good chear in our houfe : but if we perform not thefe things with the fit de- cency of our outward carriages, we give thee not thy wa- ter, thy kilTes, thy oyl. Even meet ritual obfet vances are requifite for thy full welcome. Yet how little had thefe things been regarded, if they had not argued the woman's thankfull love to thee , and the ground of that love, fenfe of her remiflion , and the Pharifee's default in both ? Love and action do neceflarily evince each other. True love cannot lurk long unexprefTcd : it will be looking out at the eyes, creeping out of the mouth, breaking out at the fingers ends , in fbme actions of dearnefs 3 efpecially thofe wherein there is pain and difficulty to the agent, pro- fit or pieafure to the affected. O Lord, in vain (hall we profe(s to love thee, if we doe nothing for thee. Since our goodnefs cannot reach up unto thee, who art our glorious Head 3 TheTbanltfuU Penitent. 5^5 Head $ O let us beftow upon thy Feet (thy poor Mem- bers here below) our tears, our hands, our oyntment, and whatever our gifts or endeavours may teftifie our thankful- nefs and love to thee in them. O happy word ! Her (ins, which are ninny, are forgiven her. Methinks I fee how this poor Penitent revived with this breath 5 how new life comes into her eye?, new bloud into her cheeks, new fpirits into her countenance : like unto our Mother Earth 3 when, in that firfr confufion, God [aid, Let the earth bring forth grafi , the herb that beareth feed, and the fruit-tree yklding fruit, all runs out into flowers, and bloilbms, and leaves, and fruit. Her former tears (aid, Who ffjall deliver me from thk body of death? Now her chearfull fmiles fay, I than\ God through Jefus Chrifi my Lord. Seldome ever do we meet with fo perfect a Penitent 5 feldome do we find fo gracious a difmiffion. What can be wifhed of any mortall creature but Remifiion , Safety, Faith, Peace ? All thefe are here met to make a contrite Soul happy. Remifiion, the ground of her Safety 5 Faith, the ground of her Peace $ Safety and Salvation, the ifTue of her Remifiion 3 Peace, the blelTed fruit of her Faith. O Woman, the perfume that thou broughteft is poor and bafe in comparifon of thofe fweet favours of reft and hap- pinefs tha*t are returned to thee. Well was that oint- ment beftowed, wherewith thy Soul is fweetned to all Eternity, XXXIV 336 Contemplations. xxxiv. Martha and Mary, WE may reade long enough ere we find Chrijl in an houfe of his own. The foxes have holes , and the birds have nefls : he that had all, pofTefled nothing. One while I lee him in a Publican's houfe, then in a Pharifee s 5 now I find him at Marthas. His laft entertainment was with fbme negleft, this with too much folicitude. Our Sa- viour was now in his way 5 the Sun might as fbon ftand ftill as he. The more we move, the liker we are to Heaven , and to this God that made it. His progrefs was to Jerufalem, for fbme holy Feaft. He whofe Devotion negle&ed not any of thole (acred Solemnities, will not negle& the due opportunities of his bodily refrefhing : as not thinking it meet to travell and preach harbourlefs, he diverts ( where he knew his welcome ) to the village of Bethany. There dwelt the two devout Sifters, with their Brother, his Friend Lazarus 3 their roof receives him. O happy houfe into which the Son of God vouchfafed to fet his foot ! O blefled women, that had the grace to be the HoftefTes to the God of Heaven ! How (hould I envy your felicity herein, if I did not fee the fame favour ( if I be not wanting to my felf ) lying open to me ? I have two ways to entertain my Saviour, in his Members, and in himfelf In his Members, by Charity and Hofpitablenefs 5 what 1 doe to one of thofe his little ones^ I doe to him : In himfelf, by Faith 5 If any man open •, he will come in and ftp with him. O Saviour, thou ftandeft at the door of our hearts, and knockeft by the fblicitations of thy Meffengers, by the fenie of thy Chaftifements, by the motions of thy Spirit : if we Martha and Mary. 337 we open to thee by a willing admiflion and faithfull wel- come, thou wilt be fare to take up our Souls with thy gra- cious pretence ? and not to (it with us for a momentany meal, but to dwell with us for ever. Lo, thou didft but call in at Bethany 5 but here fliall be thy reft for everlafting. Martha (itfeems) as being the elder Sifter, bore the name of the Houfe-keeper 5 Mary was her aftiftent in I he charge. A BleiTed pair } Sifters not more in Nature then Grace, in fpirit no le(s then in flefti. How happy a thing it is when all the parties in a family are joyntly agreed to entertain Chrifi . "Lord, doft thou not care that I am injurioufly ceniured? Yet I hear not a word of reply from that modeft mouth. O holy Mary^ I admire thy patient filence. Thy Sifter blames thee for thy Piety \ the Difciples (afterwards) blame thee for thy Bounty and coft : not a word falls from thee in a juft vindication of thine honour and innocence, but in an humble taciturnity thou leaveft thine anfwer to thy Saviour. How (hould we learn of thee, when we are complained of for cc Martha and Mary. 341 for well-doing, to leal up our lips, and to exped our righ- ting from above ? And how lure, how ready art thou, O Saviour,to fpeak in the cauie of the dumb? Martha, Martha, thon art cure- full and troubled about many things j but one thing is needfully and Mary hath chofen the better part. What needed Mary to fpeak for her felfj when (he had Inch an Advocate? Doubtlels Martha was, as it were, di- vided from her (elf with the multiplicity of her careful! thoughts : our Saviour therefore doubles her name in his compellation 5 that in fuch diftra&ion he may both find and fix her heart. The good woman made full account that Chrift would have fent away her Sifter with a check, and her felf with thanks : but now her hopes fail her 5 and though the be not dire&ly reproved , yet (he hears her Sifter more approved then (he , Martha, Martha, thou art careful/ and troubled about many things. Our Saviour re- ceived courtefie from her in her diligent and coftly enter- tainment 3 yet he would not blanch hererrour,and fmooth her up in her weak mifprifion. No obligations may fo en- thrall us , as that our tongues fhould not be free to re- prove faults where we find them. They are bale and fervile ipirits that will have their tongue tied to their teeth. This glance towards a reproof implies an oppofition of the condition of the two Sifters. Themfelves were not' more near in Nature, then their prefent humour and eftate differed. One is oppofed to many, necejjary to fuperfluous, filicitude to quietnels : Thou art carefull and troubled about many things 5 one thing is necejfary.. How far then may our care reach to theie earthly things ? On the one fide, O Sa- viour, thou haft charged us to take no thought what to eat, drink* put on $ on the other, thy c hole n Veffel hath told' us, that he that provides not for his family hath denied the faith, and is worfe then an Infidel. We may, we muft care; for many things 3 fo that our care be for good, and welL X x 3 Foi> 342 Contemplations. For good, both in kind and meafure ; well,fo as our care be free from diftrattion, from diftruft. From diffraction, that it hinder us not from the neceflary duties of our general Calling : from diftruft, that we mifdoubt not God's Providence whilft we imploy our own. We cannot care for thee, unlefs we thus care for our (elves, for ours. Alas ! how much care do I fee every- where } but how few Marthas ? Her care was for her Saviour's entertain- ment, ours for our felves. One finds perplexities in his Eftate , which he defires to extricate 5 another beats his brains for the railing of his Houfe : One bufies his thoughts about the doubtfull condition fas he thinks) of the Times, and cafts in his anxious head the imaginary events of all things, oppofing his hopes to his fears 5 another ftudies how to avoid the crofs blows of an Adverlary. Martha, Martha , thou art carefull and troubled about many things. Foolifti men ! why do we fet our hearts upon the rack,and need not ? why will we endure to bend under that bur- then, which more able (houlders have offered to under- take for our ea(e } Thou haft bidden us , O God , to caft our cares upon thee, with promife to care for us : We do gladly unload our felves upon thee. O let our care be to depend on thee, as thine is to provide for us. Whether Martha be pitied or taxed for her fedulity, I am fare Mary is praifed for her devotion. One thing k tiecejfiry. Not by way of negation , as if nothing were neceilary but this : but by way of companion, as that no- thing is 10 necelTary as this. Earthly occafions muft vail to fpiritual. Ofthofe three main grounds of all our ac- tions, Neceffity, Convenience, Pleafure, each tranfeends other : Convenience carries it away from Pleadire, Necef- fity from Convenience, and one degree of Neceffity from another. The degrees are according to the conditions of the things neceflary. The condition of thefe earthly ne- ceflaries is, that without them we cannot live temporally 5 the Martha and Mary. 54 3 the condition of the fpiritual, that without them we can- not live eternally. So much difference then as there is be- twixt temporary and eternal , fb much there muft needs be betwixt the neceflity of thefe bodily actions and thole (pi- ritual : Both are neceflary in their kinds 5 neither muft here be an opposition, but a fubordination. The Body and Soul muft be friends, not rivals : we may not fb plie the Chriftian, that we neglect the man. Oh the vanity of thole men who, neglecting that one thing neceflary, affect many things luperfluous ! Nothing is needlefs with worldly minds but this one which is one- ly neceflary, the care of their Souls. How juftly do they lofe that they care not for , whilft they over-care for that which is neither worthy nor poffible to be kept ? Neither is Marys bufinels more allowed then her felf : She hath ckofen the good part. It was not forced upon her, but taken up by her election. Martha might have fate ftill as Well as (he : She might have ftirr'd about as well as Martha. Marys will made this choice, not without the inclination of him who both gave this will and commends it. That will was before renewed 5 no marvel if it chofe the good : though this were not in a cafe of good and evil, but of good and better. We have (till this holy fieedome, through the inoperation of him that hath freed us. Happy are we if we can improve this liberty to the beft advantage of our Souls. The liability or perpetuity of good addes much to the praife of it. Marthas part was fbon gone 5 the thank and ufe of a little outward Hofpitality cannot long laft : but MarysjIuU not be taken away from her. The act of her hearing was tranfient, the fruit permanent 5 (he now hears that which (hall ftick by her for ever. What couldft thou hear, O Holy Mary, from thofe Sa- cred lips, which we hear not ftill ? That Heavenly Doc- trine is never but the fame, not more fubject to change then the Authour of it. It is not impofTible that the exercife 24 4 Contemplations. q{ the Gofpel {hould be taken from us 5 but the benefit and virtue of it is as infeparable from our Souls as their Being. In the harden: times that (h til flick clofeft to us$ and till death, in death, after death (hall make us happy. XXXV. The Beggar that was horn hlind3 cured. TH E man was bom blind : This Cure requires not Art, but Power 5 a Power no leis then infinite and Divine. Nature prefuppoieth a matter, though formleis 5 Art looks for matter formed to our hands : God (lands not upon either. Where there was not an Eye to be healed, what could an Oculift doe ? It is onely a God that can create. Such are we, O God, to all fpiritual things : we want not fight, but eyes : it muft be thou onely that canft make us capable of illumination. The blind man fate begging. Thofe that have eyes and hands and feet of their own may be able to help them- felves 5 thofe that want thele helps muft be beholden to the eyes, hands, feet of others. The impotent are caft upon our mercy : Happy are we, if we can lend Jims and fenfes to the needy. Affected beggary is odious: that which is of.pod's making juftly challengeth relief Where (hould this blind man fit begging, but near the Temple ? At one gate fits a Cripple, a Blind man at ano- ther. Well might thefe milerable Souls fuppofe that Piety and Charity dwelt clofe together : the two Tables were both of one quarry. Then are we bed difpoled to mercy towards our brethren, when we have either craved or ac- knowledged Gods mercy towards our (elves. If we go thither The Beggar that was born blind, cured. 545 thither to beg of God , how can we deny mites, when we hope for talents } Never did Jefus move one foot but to purpofe. He pa(Ted by j but (6 as that his Virtue flayed : fo did he pafs by, that his eye was fixed. The blind man could not fee him j he fees the blind man. His goodnefs prevents us, and yields better fupplies to our wants. He faw compaflionate- ly$ not (hutting his eyes, not turning them afide, but bending them upon that dark and difconfolate Object. That which wasfaid of the Sun, is much more true of him that made it, Nothing is hid from his light : but of all other things Miferies ( efpecially of his own) are moft intentive- ly eyed of him. Could we be miserable unfeen, we had reafbn to be heartlefs. O Saviour, why fhould we not imi- tate thee in this mercifull improvement of our Senfes ? Wo be to thofe eyes that care onely to gaze upon their own beauty, bravery, wealth } not abiding to glance upon the fores of Lazarus, the fbrrows of Jojeph, the dungeon of jfe- remy, the blind Beggar at the gate of the Temple. The Difciples fee the blind man too, but with different eyes : our Saviour tor pity and cure, they for expoftula- tion 5 Majier, who did (in £ this man, or his Parents, that he is born blind .<• I like well that whatfoever doubt troubled them, they ftraight vent it into the ear of their Matter. O Saviour, whilft thou art in Heaven, thy fchool is upon earth. Wherefore ferve thy Priejis lips, but to preferve know- ledge ? What ufe is there of the tongue of the learned, but to fpeak a word in feafbn ? Thou teacheft us ftill 3 and ftill we doubt, and ask, and learn. In one fhort queftion I find two Truths and two Fa\C- hoods 5 the Truths implied, the Falfhoods exprefled. It is true , that commonly man's luffering is for fin 5 that we may juftly, and do often, fuffer even for the fins of our Pa- rents. It is falfe,that there is no other reafbn of our fuffering but fin j that a man could fin actually before he was, or was before his being , or could before- hand fufFer for Yv his 346 Contemplations. his after-fins. In all likelihood ihat abfurd conceit of the Tranfmigration of Souls poffefled the very Difciples. How eafily and how far may the bed: be mifcarried with a common errour ? We are not thankfull for our own illu- mination, if we do not look with charity and pity upon the grofs mifopinions of our brethren. Our Saviour fees, and yet will wink at (b foul a mifpri- fion of his Difciples. I hear neither chiding nor conviction. He that could have inlightned their minds ( as he did the world) at once, will doe it by due leilure 5 and onely con- tents himlelf here with a mild folution 5 Neither this man, nor hk Parents. We learn nothing of thee, O Saviour, if not meeknefs. What a fweet temper fhould be in our car- riage towards the weakneffes of others judgments ? how (hould we inftruct them without bitternefs, and without violence of Paffion expect the meet (eafons of their better information } The tender Mother or Nurle doth not rate her little one for that he goes not well 5 but gives him her hand, that he may goe better. It is the fpirit of lenity that mull: reftore and confirm the lapfed. The anfwer is direct and punctuall 5 neither the fin of the man nor of his Parents bereaved him of his eyes : there was an higher caufe of this privation , the glory that God meant to win unto himlelf by redreiling it. The Parents had fin- ned in themielves sj the man had finned in his firft Parents : it is not the guilt of either that is guilty of this blindnels. All Gods afflictive acts are not punifhments 5 fbme are for the benefit of the creature, whether for probation, or pre- vention, or reformation ; all are for the praile, whether of his Divine Power, or Juftice, or Mercy. It was fit fb great a work {hould be ufher'd in with a pre- face. A fudden and abrupt appearance would not have bc- ieemed fo glorious a demonftration of Omnipotence. The way is made , our Saviour addrefles himfelf to the Miracle : a Miracle not more in the thing done , then in the form of doing it, The The Beggar that was horn blind, cured. 347 The matter ufed was Clay. Could there be a meaner > could there be ought more unfit ? O Saviour, how oft hadft thou cured blindneffes by thy word alone > how oft by thy touch } How eafily couldft thou have done fo here ? Was this to (hew thy liberty, or thy power } Liberty, in that thou canft at pleafure ufe variety of means, not being tied to any 5 Power, in that thou couldft make uie of con- traries ? Hadft thou pull'd out a box and applied (ome me- dicinall ointment to the eyes, fomething had been afcribed to thy skill, more to the naturall power of thy receit : now thou mad'ft u(e of clay, which had been enough to flop up the eyes of the feeing, the virtue mull: be all in thee, none in the means. The utter diiproportion of this help to the Cure adds glory to the worker. How clearly didft thou hence evince to the world, that thou, who of clay couldft make eyes, wert the fame who of clay hadft made man 5 fince there is no part of the body that hath fo little analogy to clay as the eye , this clearness is contrary to that opacity ? Had not the Jews been more blind then the man whom thou curedft, and more hard and ftirTthen the clay which thou mollifiedft, they had, in this one work, both feen and acknowledged thy Deity. What could the clay have done without thy tempering > It was thy ipittle that made the clay effe&uall 5 it was that Sacred mouth of thine that made the fpittle medicinall : the water of SHoe (hall but wafti off that clay which this inward moifture made powerfull. The clay thus tempered, muft be applied by the hand that made it, elle it avails nothing. What muft the blind man needs think, when he felt the cold clay upon the holes of his eyes ? or ( fince he could not conceive what an eye was ) what muft the beholders needs think, to fee that hollowneis thus filled up ? Is this the way to give either eyes or fight > Why did not the earth fee with this clay as well as the man ? What is there to hinder the fight, if this make it > Yy 2 Yet 548 Contemplations. Yet with thefe contrarieties mud the Faith be exerciied, where God intends the bleffing of a Cure. It was never meant that this clay {hould dwell upon thole pits of the eyes : it is onely put on to be wafhed off, and that not by every water 5 none fhall doe it but that of St- loan/, which fignifies Sent 5 and if the man had not been fent to Siloam^ he had been ftill blind. All things receive their virtue from Divine institution. How elfe {hould a piece of wheaten bread nourifh the Soul ? How {hould fpring- water wafh off fpirituall filthinefs ? How {hould the foolifhnefs of preaching fave Souls ? How {hould the abfb- lution of God's Minifter be more effe&uall then the breath of an ordinary Chriftian ? Thou, O God, haft let apart thele Ordinances , thy Bleffing is annexed to them 3 hence is the ground of all our ufe, and their efficacy. Hadft thou lb inftituted, 'Jordan would as well have healed Blindnefs, and Siloam Leprofy. That the man might be capable of inch a Miracle, his Faith is fet on work 5 he muft be led with his eyes daubed up to the pool of Siloam. He wafhes, and fees. Lord, what did this man think when his eyes were now firft given him > what a new world did he find himfelf now come into ? how did he wonder at Heaven and earth, and the faces and thapes of all creatures, the goodly varieties of colours, the chear- fulnefs of the light, the lively beams of the Sun, the vaft expanfion of the air, the pleafant tranlparence of the wa- ter 5 at the glorious piles of the Temple, and ftately palaces ofjerujalenz . He was then ftone-blind 3 what diftin&ion could he yet make of per- fons, of adrions ? True -0 but yet the blind man never wan- ted the ailiftence of others eyes 5 their relation hath alTur'd him of the manner of his Cure , befides the contribution of his other Senles: his Ear might perceive the fpittle to fall, and hear the injoyned command 5 his Feeling percei- ved the cold and moift clay upon his lips. All thele conjoy- ned gave fufficient warrant thus to believe, thus to report. Gur ear is our beft guide to a full apprehenfion of the works of Chrift. The works of God the Father, his Crea- tion and Government, are beft known by the Eye. The works of God the Son, his Redemption and Mediation, are beft known by the Ear. O Saviour , we cannot per- fonally lee what thou haft done here. What are the mo- numents of thine Apoftles and Evangelifts, but the rela- tions of the blind man's guide, what and how thou haft wrought for us ? On thefe we ftrongly rely, thefe we do no lefs confidently believe then if our very eyes had been witnefles of what thou didft and fufFeredft upon earth. There were no place for Faith, if the Ear were not worthy of as much credit as the Eye, How 5 5 2 Contemplations. How could the neighbours doe lefs then ask where he was that had done fo ftrange a Cure ? I doubt yet with what mind $ I fear, not out of favour. Had they been but indifferent , they could not but have been full of lilent wonder, and inclined to believe in fo Omnipotent an A- gent. Now, as prejudiced to Chrift, and partiall to the Pharifees, they bring the late-blind man before thofe pro- felTed enemies unto thrift. It is the prepofterous Religion of the Vulgar fbrt,to claw and adore thofe which have tyrannically ufurped upon their Souls, though with negleft, yea with contempt, of God in his word, in his works. Even unjuft authority will never want fbothing up in whatfbever courfes, though with dif- grace and oppolition to the Truth. Bafe minds, where they find polTeffion, never look after right. Our Saviour had pick'd out the Sabbath for this Cure. It is hard to find out any time wherein Charity is un- feafbnable. As Mercy is an excellent Grace, fo the works of it are fitted for the beft day. We are all born blind : the Font is our Siloam : no day can come ami(s, but yet God s day is the propereft for our warning and recovery. This alone is quarrell enough to thefe fcrupulous wran- glers, that an act of Mercy was done on that day wherein their envy was but feafbnable. I do not fee the man beg any more when he once had his eyes -, no Burger in Jerufalem was richer then he. I hear him ftoutly defending that gracious authour of his Cure againft the cavills of the malicious Pharifees : I fee him as a refblute Confeflbur fuffering Excommunication for the name of Chrift, and maintaining the innocence and honour of fb Blefled a Benefa&our : I hear him reade a Divinity- Ledure to them that fate in Mofes his chair, and convincing them of blindnefs, who punifh'd him for feeing. How can I but envy thee, O happy man, who, of a Pa- tient, Tbeftubborn jQevil eje&ed. 353 tient, proveft an Advocate for thy Saviour 5 whole gain of bodily fight made way for thy Spirituall eyes } who haft loft a Synagogue, and haft found Heaven 5 who, being abandoned of Sinners, art received of the Lord of Glory ? XXXVI. The jlubborn Devil ejefted. HOW different, how contrary are our conditions here upon earth > Whilft our Saviour is tranfc Matth. I7. I4# figured on the Mount, his Difciples are perplex- compared with ed in the valley. Three of his choice Followers Mark?* '4* were with him above, ravifhed with the miraculous proofs of his Godhead : nine other were troubled with the bull- nefs of a ftubborn Devil below. Much people was met to attend Chrifi^ and there they will flay till he come down from Tabor. Their zeal and devotion brought them thither 5 their patient perfeverance held them there. We are not worthy the name of his clients, if we can- not painfully feek him, and fubmilsly wait his leimre. He that was now awhile retired into the Mount, to con- fer with his Father, and to receive the attendence ofMo/es and Elias, returns into the valley to the multitude. He was fingled out awhile for prayer and contemplation ; now he was joyned with the multitude for their miraculous cure and Heavenly inftruftion. We that are his fpirituall agents muft be either preparing in the mount, or exercifing in the valley 5 one while in the mount of Meditation, in the val- ley of Attion another j alone to ftudy, in the aflembly to preach : here is much variety, but all is work. Aftf/e/jWhen he came down from the hill, heard Mufick in the valley, Chriji, when he came down from the hill, heard Z z dilcord. 554 Contemplations. difcord. The Scribes (itfeems) were fetting hard upon the Dilciples : they faw Chrift ablent, nine of his train left in the valley, thole they fly upon. As the Devil, fo his Imps watch dole for all advantages. No iubtle enemy but will be fure to attempt that part where is likelihood of leaft defence, moll: weaknels. When the Spoule mifles him whom her Soul lovcth, every watchman hath a buffet for her. O Saviour, if thou be never (b little ftept afide, we are fure to be aflaulted with powerfull Temptations. They that durft fay nothing to the Mafter, Co loon as his back is turned fall foul upon his weakeft Dilciples. Even at the firfi: hatching the Serpent was thus crafty, to begin at the weaker veflell : experience and time hath not abated his wit. If he (till work Upon filly Women laden with divers ivjls^ upon rude and ungrounded Ignorants, it is no other then his old wont. Our Saviour upon the skirts of the hill knew well what was done in the plain j and therefore hafts down to the re- fcue of his Difciples. The clouds and vapours do not (boner (carter upon the Suns breaking forth, then thele cavils va- nilh at the prefence of Chrift : in ftead of oppofition they are ftraight upon their knees } here are now no quarrels,but humble falutations 5 and if C£r7/2'scmeftion did not force theirs, the Scribes had found no tongue. Doubtlefs there were many eager Patients in this throngs none made fo much noile as the father of the Demoniack. Belike upon his occafion it was that the Scribes held conte- ftation with the Dilciples. If they wrangled, he lues, and that from his knees. Whom will not need make both hum- ble and eloquent ? The cafe was wofull, and accordingly txprelled. A Ion is a dear name} but this was his onely fon. Were his grief ordinary yet, the forrow were the lefs 5 but he is a fearfull fpe&acle of judgment, for he is Lunatick. Were this Lunacy yet merely from a naturall diftemper, it were more tolerable 5 but this is aggravated by the pollef- lion of a cruell fpirit, that handles him in a moft grievous manner. Theflubbom Devil ejelhd. 355 manner. Yet were he but in the rank of other Demoniacks, the difcomfort were more eafy , but lo, this fpiiit is worfe then all other his fellows $ others are ufually difpoffefTed by the Difciples, this is beyond their power. / be fought thy D/fciples to caji him out, but they could not : therefore, Lord, have thou mercy on my Son. The defpair of all oiher helps fends us importunately to the God of power. Here was his refuge 3 the ftrong man had gotten poffefuon, it was onely the ftronger then he that can ejecl: him. O God, fpirituall wickednefles have naturally feized upon our Souls : all hu- mane helps are too weak 5 onely thy Mercy fhall improve thy Power to our deliverance. What bowels could chufe but yearn at the diftrels of this poor young man ? Frenzy had taken his brain : that Difc eafe was but health in comparifon of the tyrannicall poiTefc fion of that evill fpirit, wherewith it was feconded. Out of Hell there could not be a greater mifery : his fenfes are either bereft, or elfe left to torment him 5 he is torn and racked, fb as he foams and gnafhes , he pines and langui- fhes 5 he is call: fometimes into the fire, fbmetimes into the water. How that malicious Tyrant rejoyces in the mifchief done to the creature of God ? Had earth had any thing more pernicious then fire and water, thither had he been thrown $ though rather for torture, then difpatch. It was too much favour to die at once. O God, with how dead- ly enemies haft thou matched us } Abate thou their power, fince their malice will not be abated. How many think of this cafe with pity and horrour, and in the mean time are infenfible of their own fearfuller con- dition ? It is but oftentimes that the Devil would caft this young man into a temporary fire 5 he would caft the finner into an eternall fire, whofe everlafting burnings have no inter- miffions. No fire comes amils to him 5 the fire of Affliction, the fire of Luft, the fire of Hell. O God, make us apprehen- five of the danger of our fin, and fecure from the fearfull iflue of fin. Z z 2 All 3 5 6 Contemplations. All thele very fame effe&s follow his fpiritual poflefTion. How doth he tear and rack them whom he vexes and diftracls with inordinate cares and fbrrows } How do they foam and gnafh whom he hath drawn to an impatient repi- ning at God's affii&ive hand } How do they pine away who houily decay and languiih in Grace? Oh the lamentable condition of finfull fouls, Co much more dangerous, by how much leis felt ! But all this while what part hath the Moon in this man's mifery } How comes the name of that goodly Planet in queftion? Certainly thefe difeafes of the brain follow* much the courfe of this queen of moifture. That power which fhe hath in humours is drawn to the advantage of the ma- licious fpirit 5 her predominancy is abuled to his defpight : whether it were for the better opportunity of his vexation, or whether for the drawing of envy and difcredit upon (b noble a creature. It is no news with that lubtle enemy to fallen his efFc&s upon thole fecondary caules which he uiurps to his own purpoles. What-ever be the [means, he 19 the tormentour. Much wifedom needs to diftinguifh be- twixt the evil fpirit abufing the good creature , and the good creature abuled by the evil fpirit. He that knew all things, asks queftions , How long hath he been fi . Better had it been to have been unborn, then not to be born again. And if this poor foul from an infant were thus miferabiy handled, having done none actual evil 5 how juft caufe have we to fear the like Judgments, who by many foul of- fences have deferved to draw this executioner upon us ? O my Soul, thou haft not room enough for thankfulnefs to that good God, who hath not delivered thee up to that malignant Spirit. The diftreiTed Father fits not (till, neglects not means : J brought him to thy Difeiples. Doubtlefs the man came firft to (eek for Chrift himfelf 5 finding him abfent, he makes fuit to the Difciples. To whom (hould we have recourfe in all our (piritual complaints but to the agents and meflen- gersof God? The noi(eofthe like cures had furely brought Z z 3 this 358 Contemplations. this man with much confidence to crave their iuccour 5 and now how cold was he at the heart, when he found that his hopes were fruftrate ? They could not cafl him out. No doubt the Difciples tried their beft, they laid their won- ted charge upon this dumb fpirit 5 but all in vain. They that could come With joy and triumph to their Mafter, and fay, The Devils are fubjedt to us, find now themfelves mat- ched with a ftubborn and refractory fpirit. Their way was hitherto fmooth and fair } they met with no rub till now. And now furely the father of the Demoniack was not more troubled at this event then themfeWST How could they chufe but fear left their Mafter had,with himielf^ with- drawn that fpiritual power which they had formerly exercifed ? Needs muft their heart fail them with their fuccefs. The man complained not of their impotence : it were fondly injurious to accufe them for that which they could not doe : had the want been in their will, they had well deferved a querulous language 5 it was no fault to want power. Onely he complains of the ftubbornnefs, and la- ments the invinciblenefs of that evil fpirit. I fhould wrong you, O ye blelTed Followers of Chrift, if I fhould fay that, as Ifiael, when Mofes was gone up in- to the Mount, loft their belief with their guide 5 Co that ye, miffing your Mafter, (who was now afcended up to his Tabor,) were to feek for your Faith. Rather the Wife- dom of God law reaibn to check your over-aiTured forward - nefs} and both to pull down your hearts by a juft humi- liation in the fenfe of your own weaknefs, and to raife up your hearts to new a&s of dependence upon that fbvereign power from which your limited virtue was derived. What was more familiar to the Difciples then ejecting of Devils } In this onely it is denied them. Our good God fometimes finds it requifite to hold us Ihort in thole abilities whereof we make leaft doubt, that we may feel whence we had them. God will be no lefs glorified in what we cannot Theftubborn Devil eje&ed. 359 cannot doe, then in what we can doe. If his Graces were alwaies at our command, and ever alike, they would (eem natural!, and foon run into contempt : now we are juftly held in an awfull dependence upon that gracious hand, which fo gives as not to cloy us, and To denies as not to difcourage us. Who could now but exped that our Saviour fhould have pitied and bemoaned the condition of this fad father and miferable ion , and have let fall fbme words of comfort upon them } In ftead whereof I hear him chiding and com- plain in g$(0 faith! cfs and perverfe generation, how long flail I be with you . >r was it that the Scribes might be witneiTes of that ftrong hoftility that was betwixt thee and that foul fpirit, and be alhamed of their blafphemous (lander? or was it that the father of the Demoniack might be quickened in that Faith which now, through the (uggeftion of the Scribes, begun to droop 5 when he (hould hear and fee Chrifi (b chearfully to undertake and perform that whereof they had bidden him defpair ? The polTefled is brought 5 the Devil is rebuked and ejected. That ftirTe fpirit, which ftood out boldly againft the commands oftheDi(ciples,cannot but (loop to the voice of the Mafter : that power which did at firft caft him out of Heaven, eafily difpoffefles him of an hou(e of clay. The Lord rebuke thee, Satan, and then thou canft not but flee. The Difciples, who were not ufed to thefe affronts, can- not but be troubled at their mif-fuccefs : Majier, why could not we caji him out . or that thine acceptance of our Charity was confined to the earth ? A a a Even 5 Si Contem^htions. Even now that rhou fitted at the right hand of thy Fathers glory, thou feeft every hand that is ftretched out to the re- lief of thy poor Saints here below. And if vanity have power to ftir up our Liberality out of a conceit to be teen of men, how (hall Faith encourage our Bounty in knowing that we are leen of thee, and accepted by thee } Alas ! what are we the better for the notice of thofe perifhing and im- potent eyes, which can onely view the outfide of our ani- ons 5 or for that wafte wind of applaufe which vanifheth in the lips of the fpeaker ? Thine eye, O Lord, is piercing and retributive. As to fee thee is perfect Happinefs, (b to be leen of thee is true contentment and glory. And doft thou, O God, fee what we give thee, and not lee what we take away from thee } Are our Offerings more noted then our Sacrileges ? Surely thy Mercy is not more quick-fighted then thy Juftice. In both kinds our actions are viewed, our account is kept , and we are lure to re- ceive Rewards for what we have given, and Vengeance for what we have defalked. With thine eye of Knowledge thou feeft all we doe $ but what we doe well, thou feeft with thine eye of Approbation. So didft thou now behold thefe pious and charitable Oblations. How well wert thou plealed with this variety ? Thou faweft many rich men give much 5 and one poor Widow give more then they in lelTer room. The Jews were now under the Roman prelTure 5 they were all tributaries, yet many of them rich } and thole rich men were liberal to the common cheft. Hadft thou feen thofe many rich give little, we had heard of thy cenfure : thou expe&eft a proportion betwixt the giver and the gift, betwixt the gift and the receit : where that fails, the blame is juft. That Nation (though otherwife faulty enough) was in this commendable. How bounteoufly open were their hands to the houfe of God? Time was when their liberality was fain to be reftrained by Proclamation 5 and now it nee- ded no incitement ; the rich gave much, the pooreft gave more, The Widow's Mite's. 365 more. He Jaw a poor Widow cafting in two mites. It was mifery enough that fhe was a Widow. The married woman is under the carefull provifion of an Hufband 5 if l"he fpend, he earns : in that eftate four hands work for her $ in her viduity but two. Poverty added to the ibrrow of her wi- dowhood. The lots of tome Hufbands is fupplied by a rich joynture x, it is lbme allay to the grief that the hand is left full, though the bed be empty : this woman was not more delblate then needy. Yet this poor widow gives. And what gives (he ? An offering like her felf, two mites 5 or, in our language,' two half- farthing-tokens. Alas, good woman ! who was poorer then thy felf} wherefore was that Corban, but for the relief of fuch as thou? who fhould receive, if fuch give > Thy mites were fbmething to thee, nothing to the Trealury. How ill is that gift be- llowed, which dif-furnilheth thee, and adds nothing to the common ftock ? Some thrifty neighbour might perhaps have (uggefted this probable difcouragement. Jefits pu- blishes and applauds her bounty : He called hisDiJciples^and faid unto them, Verily I fay unto you, this woman hath cafl in more then they all. Whilft the rich put in their offerings, I fee no Difciples called 3 it was enough that Chrifl noted their gifts alone : but when the Widow comes with her two mites, now the domefticks of Chrifi are fummoned to alTemble, and taught to admire this munificence 5 a folemn preface makes way to her praife, and her Mites are made more precious then the others Talents. She gave more then they all. More, not onely in reipecl: of the Mind of the giver, but of the proportion of the gift, as hers. A mite to her was more then pounds to them : Pounds were little to them, two mites were all to her : They gave out of their abundance, (he out of her neceffity. That which they gave, left the heap lefs, yet an heap ftill 5 fhe gives all at once, and leaves her felf nothing. So as fhe gave, not more then any, but more then they all. God doth not fo much regard what is taken out, as what is left. O Father of mercies, A a a 2 thou 5 6\ Contemplations. thou looked at once into the bottom of her heart and the bottom of her purfe 5 and efteemed her gift according to both. As thou feed not as man, Co thou valued not as man : Man judgeth by the worth of the gift, thou judged by the mind of the giver and the proportion of the remainder. It were wide with us if thou fhouldd goe by quantities. Alas ! what have we but mites, and thole of thine own len- ding } It is the comfort of our meannefs, that our affe&ions are valued, and not our prefents : neither had thou (aid, God loves a liberal giver , but a chearfull. If I had more, O God, thou (houldd have it 5 had I left, thou wouldd not defpife it, who accepteji the gift according to that a man hath, and not according to that he hath not. Yea, Lord, what have I but two mites, a Soul, and a Body ? mere mites, yea, not fb much, to thine Infinitenefs. Oh that I could perfectly offer them up unto thee, accor- ding to thine own right in them, and not according to mine. How gracioufly wouldd thou be fure to accept them ? how happy (hall I be in thine acceptation ? XXXVIII. The Ambition of the two Sons of Zebedee. HE who had his own time and ours in his hand, fore- knew and foretold the approach of his diiTolution. When men are near their end, and ready to make their Will, then is it feafonable to lue for Legacies, Thus did the Mother of the two Zebedees 5 therein well approving both her Wifedom and her Faith : Wiledom, in the fit choice of her opportunity $ Faith, in taking fuch an op- portunity. The The Ambition of the Sons tfjf Zebedee. 565 The fuit is half obtained that is feafbnably made. To have made this motion at the entry into their attendence, had been abfiird, and had juftly feemed to challenge a de- nial. It was at the parting of the Angel, that Jacob would be bleiled. The double fpirit of Elijah is not filed for till his afcending. But, O the admirable Faith of this good woman ! When fne heard the difcourfe of Chriji's Sufferings and Death, (he talks of his Glory 3 when (he hears of his Crofs, (he fpeaks of his Crown. If (he had leen Herod come and tender his Scepter unto Chrijl, or the Elders of the Jews come upon their knees with a iubmiffive profer of their allegeance, (he might have had fbme reaibn to entertain the thoughts of a Kingdom : but now whilft the (bund of betraying , fuf- fering, dying, was in her ear, to make account of and fuit for a room in his Kingdome, it argues a belief able to tri- umph over all difcouragements. It was nothing for the Difciples, when they (aw him af- ter his conqueft of death and riling from the grave, to ask him, Mafler, wilt thou novo rejiore the kingdom unto Ijrael ? but for a filly woman to look through his future Death and Pallion, at his Refurre&ion and Glory, it is no lefs worthy of wonder then praife. f To hear a man in his beft health and vigour to talk of his confidence in God, and aflurance of Divine favour, cannot be much worth : but if in extremities we can be- lieve above hope, againft hope, our Faith is fo much more noble as our difficulties are greater. Never fweeter perfume arofe from any altar, then that which afcended from Job's dunghill , 1 know that my Re- deemer liveth. What a ftrange ftyle is this that is given to this woman > It had been as eafie to have (aid, the wife ofZebedee, on the lifter of Mary or ofjojeph, or (as her name was ) plain Salome : but now, by an unufual defcnption, fhe is fty- led The Mother of Zebedee's children. Zebedeewas an oblcure A a a 3 man 5 g 6 6 Contemplations. man 3 (he, as his wife, was no better: thegreateft honour (he ever had or could have, was to have two fuch fons as James and John $ thefe give a title to both their Parents. Honour alcends as well as defcends. Holy Children dig- nifie the loyns and womb from whence they proceed, no lefs then their Parents traduce honour unto them. Salome might be a good wife, a good hufwife, a good woman, a good neighbour : all thefe cannot ennoble "her fo much as the mother ofZebedee's children. What a world of pain, toil, care, coft, there is in the birth and education of Children?Their good proof requites all with advantage. Next to happinels in our (elves, is to be happy in a gracious IfTue. The fait was the fons, but by the mouth of their mo- ther : it was their beft policy to fpeak by her lips. Even theft Fifhermen had already learned craftily to fifh for pro- motion. Ambition was not fo bold in them as to (hew her own face : the envy of the fuit (hall thus be avoided, which could not but follow upon their perfonall requeft. If it were granted, they had what they would 3 if not,it was but the repulle of a woman's motion : which muft needs be fo much more pardonable, becaufe it was of a mother for her fons. It is not dilcommendable in parents to feek the prefer- ment of their children. Why may not Abraham fue for an Ifmael ? So it be by lawfull means, in a moderate meafare, in due order , this endeavour cannot be amifs. It is the negledr. of circumftances that makes thefe defires finfull. Oh the madnefs of thofe Parents, that care not which way they raife an houfe 3 that defire rather to leave their chil- dren great , then good 5 that are more ambitious to have their fons Lords on earth , then Kings in Heaven ! Yet I commend thee, Salome^ that thy firft plot was to have thy fons Difciples of Chrijl, then after to prefer them to the beft places of that attendence. It is the true method of Divine prudence, O God, firft to make our children happy with The Ambition of the SotisofZebedee. %6'j with the honour of thy lervice, and then to endeavour their meet advancement upon earth. The mother is put upon this fuit by her Tons 5 their heart was in her lips. They were not fo mortified by their continual conversion with Chriji , hearing his Heavenly doclrine, feeing his Divine carriage, but that their minds were yet roving after temporal Honours. Pride is the in- moft coat, which we put off lafr, and which we put on fir ft. Who can wonder to fee fbme (parks of weak and worldly defires in their holieft teachers, when the blefTed Apoftles were not free from (bme ambitious thoughts whilft they late at the feet, yea in the bofome of their Saviour } The near kindred this woman could challenge of Chriji might feem to give her juft colour of more familiarity 5 yet now that (he comes upon a fait, (he fubmits her felf to the loweft gefture of luppliants. VVe need not be taught, that it is fit for petitioners to the Great, to prefent their humble applications upon their knees. O Saviour, if this woman, fo nearly allied to thee according to the flefh, coming but upon a temporal occafion to thee, being as then corapalTed about with humane infirmities, adored thee ere (he durft fue to thee 5 what reverence is enough for us that come to thee upon fpiritual fuits, fitting now in the height of Hea- venly Glory and Majefty ? Say then, thou wife otZebedee, what is it that thou craveft of thine Omnipotent kinfman ? A certain thing. Speak out, woman 5 what is this certain thing that thou craveft } How poor and weak is this fup- plicatory anticipation to him that knew thy thoughts ere thou utteredft them , ere thou entertainedft them ? We are all in this tune 5 every one would have (bmething 5 fuch perhaps as we are afhamed to utter. The Proud man would have a certain thing 5 Honour in the world : the Covetous would have a certain thing too 5 Wealth and abundance : the Malicious would have a certain thing} Revenge on his enemies : the Epicure would have Pleafure and Long life 5 the Barren, Children } the Wanton, Beauty, Each . 968 Contemplations. Each one would be humoured in his own defire } though in variety, yea contradiction to other 5 though in oppofi- tion not more to God's will, then our own good. How this fuit (ticks in her teeth,and dares not freely come forth, becaule it is guilty of its own faultinefs } What a difference there is betwixt the prayers of Faith, and the motions of Self-love and Infidelity } Thole come forth with boldnefs, as knowing their own welcome, and being well allured both of their warrant and acceptation : thefe ftand blufhing at the door, not daring to appear 5 like to ibme baffled fuit, conicious to its own unworthinefs and juft repul/e. Our inordinate defires are worthy of a check : when we know that our requefts are holy, we cannot come with too much confidence to the throne of Grace. He that knew all their thoughts afar off, yet, as if he had been a ftranger to their purpofes, asks , What wouldjl thou . let me give all the Glory to thee, and take nothing to my felf but my infirmities. Bbb 2 Oh 572 Contemplations. Oh the wonderfull mildnefs of the Son of God ! He doth not rate the two Difciples, either for their ambition in fil- ing, or prefamption in undertaking : but leaving the worft, he takes the beft of their anfwer 5 and omitting their er- rours, incourages their good intentions : Te flail drinh^in- deed of my cup, and be baptized with my baptifm : but to Jit on my right hand and my left, is not mine to give, but to them for whom it k prepared of my Father. I know not whether there be more mercy in the conceiTion, or iatisfa&ion in the deniall. Were it not an high honour to drink of thy Cup, O Saviour, thou hadfl: not fore-promifed it as a favour.- I am deceived if what thou grantedft were much lels then that which thou deniedft. To pledge thee in thine own Cup, is not much leis dignity and familiarity then to fit by thee. If we fuffer with thee, we ft a U a Ij o reign together with thee. Wh; t greater promotion can flefh and bloud be capable of, then a conformity to the Lord of Glory } Enable thou me to drink of thy Cup, and then fet me where thou wilt. But, O Saviour, whilft thou dignified them in thy grant, doft thou difparage thy (elfin thy denial } Not mine to give $ Whole is it, if not thine ? If it be thy Father's, it is thine : Thou, who art Truth, haft faid, / and my Father are one. Yea, becaufe thou art one with the Father, it is not thine to give to any lave thole for whom it is prepared of the Fa- ther. The Father's preparation was thine, his gift is thine $ the Decree of both is one. That eternal counfel is not al- terable upon our vain defires. The Father gives thefe Hea- venly honours to none but by thee 5 thou giveft them to none but according to the Decree of thy Father. Many de- grees there are of celeftiall Happineis. Thole fupernall man- lions are not all of an height. That Providence which hath varied our ftations upon earth, hath pre-ordered our (eats above. O God, admit me within the walls of thy new Je- rufakm, and place me wherefbever thou pleafeft. XXXIX. The Tribute-money fafd. 373 xxxix. The Tribute-money pay' d. ALL thefe other Hiftories report the Power of Chrifi 5 this fhews both his Power and Obe- Llik - dience: his Power over the creature 5 his Obe- compared with dience to civil powers. Capernaum was one of *8* his own Cities , there he made his chief abode, in Peters houie : to that Hoft of his therefore do the Toll- gatherers repair for the Tribute. When that great Diiciple faid, We have left all, he did not fay, We have abandoned all, or fold, or given away all 5 but, we have left, in refpeft of managing, not of poiMion 5 not in refpeft of right, but of u(e and prefent fruition ■> fb left, that upon juft occafion we may relume $ fb left, that it is our due, though not our bufinefs. Doubtlefs he was too wile to give away his own, that he might borrow of a (hanger. His own roof gave him (helter for the time, and his Matter with him* Of him, as the Houiholder, is the Tribute required ^ and by and for him is it alio pay'd. I inquire not either into the occafion, or the fum. What need we make this ex- action iacrilegious ? as if that half-fhekel which was ap- pointed by God to be pay'd by every IJraelite to the uie of the Tabernacle and Temple, were now diverted to the Roman Exchequer. There was no neceflity that the Ro- man Lords fhould be tied to the Jewifi reckonings 5 it was free for them to impofe what payments they pleafed upon a fubdued people : when great Augufiu* commanded the world to be taxed, this rate was fet. The mannerly Col- leclours demand it firft of him, with whom th^y might be more bold 5 Doth not your Mafier paj tribute £ All Caper- nanm knew Chrifi for a great Prophet 3 his Doftrine had; B b b £ laviuYd 2 7 4 Contemplation*. ravifh'd them, his Miracles had aftonifh'd them : yet when it comes to a money-matter, his (hare is as deep as the reft. Queftions of profit admit no difference. Still the iacred Tribe challengeth reverence : who cares how little they receive, how much they pay ? Yet no man knows with what mind this demand was made $ whether in a churlifh grudging at Chrifts immunity, or in anawfull compellation of thefervant rather then the Mafter. Peter had it ready what to anfwer. I hear him not re- quire their ftay till he (hould goe in and know his Mafter's refolution --, but, as one well acquainted with the mind and practice of his Mafter, he anfwers, Tes. There was no truer pay-mafter of the King's dues then he that was King of Kings. Well d'id&eter know that he did not onely give, but preach tribute. When the Hero- dians laid twigs for him, as fuppoling that fo great a Pro- phet would be all for the liberty and exemption of God's chofen people, he choaks them with their own coia, and told them the ftamp argued the right 3 Give unto Cafar the things that are C who that pretends from thee can claim homage from thofe to whom thou gaveft it? If thou by whom Kings reign fbrbareft not to pay tribute to an heathen Prince, what power under thee can deny it to thofe that rule for thee } That demand was made without doors. No fooner is Peter come in,then he is prevented by his Mafter's queftion, What thinkejl thou, Simon £ of whom do the Kings of the earth receive tribute . Thou wouldft be the Son of an humble Virgin 5 and cho- ftft not a Royall ftate, but a fervile. I difpute not thy natural right to the throne, by thy lineal deferent from the loins otjuda and David : what (hould I plead that which thou waveft ? It is thy Divine Royalty and Sonfhip which thou here juftly urgeffc 5 the argument is irrefragable and convi&ive. If the Kings of the earth do fo privilege their children that they are free from all tributes and impositions j how much more fhall the King of Heaven give this immu- nity to his onely and natural Son } fo as in true reafon I might challenge an exemption for me and my train. Thou mightefi*, O Saviour , and no lefs challenge a tribute of all the Kings of the earth to thee , by whom all powers are ordained. Reafon cannot mutter againft this claim : the creature owes it lelf and whatfoever it hath to the Maker} he owes nothing to it. Then are the children free. He that hath right to all needs not pay any thing 5 elfe there fhould be a fubje&ion in Sovereignty, and men (hould be debtours to themfelves. But this right was thine own -pe- culiar, and admits no partners 5 why doft thou fpeak of children, as of more, and, extending this privilege to Pe- ter, lay, Left we Jcandalize them . Oh the deplorable condition of thole wilfull men, who care not what blocks they lay in the way to Heaven, not forbearing by a known leudnels to draw others into their own damnation ! To avoid the unjuft offence even of very Publicans, jfe/** will work a Miracle. Peter is fent to the fea 5 and that not with a net, but with an hook. The Diiciple was now in his own trade. He knew a net might inclofe many fillies, an hook could take but one : with that hook muft he go angle for the Tribute-money. A fifti (hall bring him zftater in her mouth , and that fifti that bites firft. What an unulual bearer is here? what an unlikely element to yield a piece of ready coin ? Oh that Omnipotent power which could command the fiQi to be both his treaiurer to keep his filver, and his purvey our to bring it ! Now whether , O Saviour , thou cauledft this fifti to take up that (hekel out of the bottom of the fea, or whether by thine Almighty word thou mad'ft it in an inftant in the mouth of that fifh, it is neither pofc fible to determine, nor neceiTary to inquire. I rather adore thine infinite Knowledge and Power, that couldft make ule of unlikelieft means 5 that couldft ferve thy felf of the very fifties Lazarus dead. 377 fifties of the fca, in a bufincfi of caiihly and civil imploy- ment. It was not out of need that thou didft this : (though I do not find that thou ever affe&edft a full purfe. ) What veins of Gold or mines of Silver did not lie open to thy command ? But out of a defire to teach Peter, that whilft he would be tributary to Co/or, the very fifh of the lea was tributary to him. How fhould this incourage our depen- dence upon that Omnipotent hand of thine, which hath Heaven, earth, tea at thy difpofing ? Still thou art the fame for thy Members, which thou wert for thy CeK the Head. Rather then offence fhall be given to the world by a fee- ming neglect of thy dear children, thou wilt caufe the very fowls of Heaven to bring them meat, and the fifh of the fea to bring them money. O let us look up ever to thee by the eye of our Faith , and not be wanting in our dependence upon thee, who canft not be wanting in thy Providence over us. XL. Lazarus Dead. OH the Wifedom of God in penning his own ftory J The Difciple whom Jefus loved comes after his fel- low-Evangelifts, that he might glean up thofe rich ears of hiftory which the reft had palTed over. That Eagle fbars high, and towrs up by degrees. It was much to turn wa- ter into wine , but it was more to feed five thoufand with five loaves. It was much to reftore the Ruler's fbn $ it was more to cure him that had been 3$ years a crip- ple. It was much to cure him that was born blind 3 it was more to raife up Lazarus that had been Co fong C c c dead, 3 7 8 Contemplations. dead. As a ftream mus ftill the ftiougci and wider, the nearer it comes to the Ocean whence it was derived } Co didft thou, O Saviour, work the more powerfully, the nearer thou dreweft to thy Glory. This was, as one of thy laft, fo of thy greateft Miracles j when thou wert ready to die thy felf, thou raifedft him to life who fmelt ftrong of the grave. None of all the facred Hiftories is fo full and pun- cfcuall as this, in the report of all circumftances. Other Mi- racles do not more tranfcend Nature, then this tranfcends other Miracles. This alone was a fufficient eviction of thy Godhead, O BleiTed Saviour : none but an infinite power could fo far goe beyond Nature, as to recall a man four days dead from, not a mere privation, but a fettled corruption. Earth rauft needs be thine, from which thou railed; his body $ Heaven muft needs be thine, from whence thou fetcheft his Spi- rit. None but he that created man, could thus make him new. Sicknefs is the common preface to death 5 no mortall nature is exempted from this complaint --, even Lazarus, whom Jefus loved, is fick. What can ftrength of Grace or dearnefs of refpeft prevail againft difeafe, againft diflo- lution ? It was a ftirring mefTage that Mary fent to Jefus, He whom thou loveft is (ic\: as if the would imply, that his part was no leis deep'in Lazarus then hers. Neither doth (lie fay, He that loves thee is fick 5 but, He whom thou loveji : not pleading the merit of Lazarus his affection to Chrifl, but the mercy and favour of Chrifi to him. Even that other reflexion of love had been no weak motive 5 for, O Lord, thou haft faid, Becaufe he hath [et his love upon me, there- fore will I deliver him. Thy goodnefs will not be behind us for love, who profefTeft to love them that love thee. But yet the argument is more forcible from thy love to us 5 fince thou haft juft reafbn to refpeft every thing of thine own, more then ought that can proceed from us. Even Lazarus dead 579 Even we weak men, what can we ftick at where we love > Thou, O infinite God, art Love it felf Whatever thou haft done for us is out of thy love : the ground and motive of all thy mercies is within thy (elf, not in us 5 and if there be ought in us worthy of thy love, it is thine own, not ours$ thou giveft what thou accepted:. Jefits well heard the firft groan of his dear Lazarus^ every fhort breath chat he drew, every figh that he gave was upon account : yet this Lord of Life lets his Lazarus ficken, and languifh, and die 5 not out of neglect or impotence, but out of power and refolu- tion. This ficknefs is not to death. He to whom the iffues of death belong, knows the way both into it and out of it. He meant that ficknefs (hould be to death in refped of the prefent condition, not to death in refpecl: of the event 5 to death in the procefs of Nature, not to death in the fuccefi of his Divine power, that the Son of God might bi glorified thereby. O Saviour, thy ufiiall ftyle is, the Son of man 5 thou that wouldft take up our infirmities, wert willing thus to hide thy Godhead under the courfe weeds of our Huma- nity : but here thou faift, That the Son of God might he glori- fied. Though thou wouldft hide thy Divine glory, yet thou wouldft not (mother it. Sometimes thou wouldft have thy Sun break forth in bright gleams, to (hew that it hath no left light even whilft it feems kept in by the clouds. Thou wert now near thy Paffion 3 it was moft feafonable for thee at this time to let forth thy juft title. Neither was this an acl: that thy Humanity could challenge to it &\i , but far tranfeending all finite powers. To die, was an ad of the Son of man 5 to raife from death, was an aft of the Son of God. Neither didft thou fay merely, that God, but, that the Son of God might be glorified. God cannot be glorified un- lets the Son be fb. In very naturall Relations, the wrong or difrefpeel: offered to the child reflects upon the father, as contrarily the parent's upon the child 3 how much more where the love and refpeft is infinite } where the C c c 2 whole 5 8 o Contemplations. whole eflence is communicated with the intirenefs of re- lation? O God, in vain (hall we tender our Devotions to thee indefinitely, as to a glorious and incomprehenfible Majefty, if we kifs not the Son , who hath moft juftly (aid , Ye believe in the Father, believe alfo in me. VVhat an happy family was this ? I find none upon earth, fb much honoured } Jefus loved Martha, and her fifier, and Lazarus. It is no (landing upon terms of precedency : the Spirit of God is not curious in marfhalling of places. Time was when Mary was confelTed to have chofen the better part 5 here Martha is named firft, as moft interelTed in Chrifi's love : for ought appears all of them were equally- dear. Chriji had familiarly lodged under their roof. How fit was that to receive him, whole in-dwellers were hofpi- tal, pious, unanimous } Hofpital, in the glad entertainment ofjefisand his train $ Pious, in their Devotions, Una- nimous, in their mutual Concord ? As contrarily he balks and hates that houle which is taken up with uncharitable- ne(s, profanenels, contention. But, O Saviour, how doth this agree } thou lovedffc this Family 5 yet hearing of their diftrefs, thou heldeft off two days more from them ? Canft thou love tho(e thou re- garded not } canft thou regard them from whom thou wil- lingly abfenteftthy felf in their neceffity > Behold, thy love, as it is above ours, (b it is oft againft ours. Even out of very affection art thou not feldom abient. None of thine but have (bmetimes cried , Hovp long, Lord ? What need we inftance, when thine eternal Father did purpofely e- ftrange his face from thee , (b as thou criedft out of for- (aking? Here thou wouldft knowingly delay, whether for the greatning of the Miracle, or for the ftrengthning of thy Difciples Faith. Hadft thou gone (boner, and prevented the death, who had known whether ftrength of Nature, and not thy mira- Lazarus dead. 381 miraculous power, had clone it ? Had ft thou overtaken his death by this quickning vifitation, who had known whe- ther this had been onely fome qualm or ecftafie, and not a perfect diflblution ? Now thisr large gap of time makes thy work both certain and glorious. A#d what a clear proof was this beforehand to thy Difciples, that thou wert able to accomplifh thine own Refurrec~tion on the third day , who wert able to raife up Lazarus on the fourth ? The more difficult the work fhould be,, the more need it had of an Omnipotent con- firmation. He that was Lord of our times and his own, can now, when he found it (eafbnable, (ay, Let us go into Jud they cannot hurt, ye cannot divert me. The journey then holds to Jttdtas his attendents (hall be made acquainted with the occafion. He that had for- merly denied the deadlinefs of Lazarus his ficknefs, would not fuddenly confefs his death 5 neither yet would he alto- gether conceal it : fo will he therefore confefs it, as that he will fhadow it out in a borrowed expreffion 5 Lazarus our friend fieepeth. What a fweet title is here both of death, and of Lazarus . It is our comfort and afiurance ( O Lord ) againft the terrours of death and tenacity of the grave, that our Refurredtion depends upon none but thine Omnipotence. Who can blame the Difciples if they were loth to re- turn to Jndaa . why do we fpeak but to be underftood > Since then our Saviour (aw himfelf not rightly conftrued, he delivers himfelf plain- ly, Lazarus is dead. Such is thy manner, O thou eternall Word of thy Father, in all thy facred expreffions. Thine own mouth is thy beft commentary : what thou haft more obfcurely (aid in one paffage, thou interpreted more clear- ly in another. Thou art the Sun, which giveft us that light whereby we fee thy felf. But how modeftly doft thou difcover thy Deity to thy Difciples ? Not upon the firft mention o£ Lazarus his death, inftantly profefiing thy Power and will of his refufcitation 5 but contenting thy felf onely to intimate thy Omnifcience, in that thou couldft in that abfence and diftance know and report his departure, they fhall gather the reft, and cannot chufe but think, we ferve a Mafter that knows all things, and he that knows all things can doe all things. The abfence of our Saviour from the death-bed o£Laza~ rus was not cafuall, but voluntary 5 yea, he is not onely willing with it, but glad of it 5 / am glad for your fikes that I was not there. How contrary may the affections of Chrift* and ours be, and yet be both good } The two worthy Sifters were much grieved at our Saviour's abfence, as doubting it might favour of fome neglect 5 Chriji was glad of it, for the advantage of his Difciples Faith. I cannot blame them that they were thus forty 5 I cannot but blefs him that he W3S thus glad. The gain of their Faith in fo Divine a Miracle was Dd d more 586 Contemplations. more then could be countervailed by their momentany fbr- row. God and we are not alike affe&ed with the fame e- vents $ He laughs where we mourn, he is angry where we are pleafed. The difference of the affections arifes from the difference of the Ob jedts, which Chrijl and they apprehend in the fame occurrence. Why are the Sifters fbrrowfull } becaufe up- on Chrijl s abfence Lazarus died. Why was Jefus glad he was not there ? for the benefit which he (aw would accrue to their Faith. There is much variety of profpedt in every aft, according to the feverall intentions and iffues thereof yea even in the very fame eyes. The father fees his (on combating in a Duell for his Country 5 he fees blows and wounds on the one fide, he lees renown and victory on the other : he grieves at the wounds, he re Joyces in the Ho- nour. Thus doeth God in all our Afflictions : he fees our tears, and hears our groans, and pities us 3 but withall he looks upon our Patience, our Faith, our Crown, and is glad that we are afflicted. O God, why (hould not we conform our diet unto thine? When we lie in pain and extremity, we cannot but droop under it 5 but do we find our (elves increa(ed in trile Mor- tification, in Patience, in Hope, in a conftant reliance on thy Mercies ? Why are we not more joyed in this then de- jected with the other , fince the leaft grain of the increafe of Grace is more worth then can be equalled with whole pounds of bodily vexation ? O ftrange confequence ! Lazarus is dead 5 neverthelefs, Let us goe unto him. Muft they not needs think, What (hould we doe with a dead man } What (hould (eparate, if death cannot ? Even thofe whom we loved dearlieft, we avoid once dead 3 now we lay them afide under the board, and thence fend them out of our houfes to their grave. Nei- ther hath Death more horrour in it then noifbmenefs 3 and if we could intreat our eyes to endure the horrid afpeft of Death in the face we loved, yet can we perfwade our fent to Lazarus dead. 587 to like that fmell that arifes up from its corruption > O love flronger then Death I Behold here a friend whom the very Grave cannot fever. Even thofe that write the longeft and raoft paflionate dates of their amity, fubfcribe but, Your friend till death } and if the ordinary drain of humane friendfhip will ftretch yet a little farther, it is but to the brim of the grave : thi- ther a friend may follow us, and lee us beftowed in this houfe of our Age 5 but there he leaves us to our worms and duft. But for thee, O Saviour, the grave-ftone, the earth, the coffin are no bounders of thy dear refpeds } even after death, and buriall, and corruption, thou art gracioufly af- fected to thofe thou loveft. Befides the Soul ( whereof thou faieft not, Let us goe to it, but, Let it come to us,) there is (till a gracious regard to that dull: which was and (hall be a part of an undoubted member of that myfticall body whereof thou art the Head. Heaven and earth yield no fuch friend but thy (elf O make me ever ambitious of this Love of thine , and ever unquiet till I feel my felf pop felled of thee. In the mouth of a mere man this word had been incon- gruous, Lazarus is dead, yet let us goe to him ^ in thine, O Almighty Saviour, it was not more loving then feafonable 5 fince I may juftly fay of thee, thou haft more to doe with the dead then with the living : for, both they are infinite- ly more, and have more inward communion with thee, and thou with them. Death cannot hinder either our paifage to thee, or thy return to us. I joy to think the time is co- ming, when thou (halt come to every of our graves, and call us up out of our dull:, and wefia/J hear thy voice, and live. D d d 2 X L I. 388 Contemplations. XL I. Lazarus Raifed. GReat was the opinion that thefe devout Sifters had of the Power of L hrift : as if Death durft not (hew her face to him, they fuppofe his prefence had prevented their Brothers dilTolution : And now the news of his approach begins to quicken fome late hopes in them. Martha was ever the more active. She that was before (b bufily ftirring in her houfe to entertain jk/7/j, was now as nimble to goe forth of her houfe to meet him : She in whole face joy had wont to (mile upon fo Blefled a Gueft, now falutes him with the fighs and tears and blubbers and wrings of a di£ confblate mourner. I know not whether the fpeeches of her greeting had in them more fbrrow or Religion. She had been well catechized before $ even (he alfo had (ate at J ejus his feet, and can now give good account of her Faith in the Power and Godhead ofChriJi, in the certainty of a future Refarrection. This Conference hath yet taught her more, and raifed her heart to an expectation of fbme won- derfull effect. And now fhe ftands not (till, but hafts back into the Village to her Sifter } carried thither by the two wings of her own hopes, and her Saviour's commands. The time was, when (he would have called off her Sifter from the feet of that Divine Mafter, to attend the houftiold oc- eafions 5 now (he runs to fetch her out of the houfe to the feet of Chrift. Doubtlefs Martha was much arTefted with the prefence of Chrift 3 and as (he was over- joyed with it her felf, fb fhe knew how equally welcome it would be to her Sifter : yet ihe doth not ring it out aloud in the open Hall, but fecretly Lazarus raifed. 589 fecretly whilpers this pleafing tidings in her Sifter's ear, The Majler is come, and calleth for thee. Whether out ofmo- defty, or difcretion. It is not fit for a woman to be loud and clamorous: nothing befeems that Sex better then filence and balhfulnefs \ as not to be too much feen, Co not to be heard too far. Neither did Modefty more charm her tongue then Difcretion -, whether in refpecl: to the guefts, or to Chrift himlelf Had thole guefts hea-rd of Chrrji's being there, they had either out of fear or prejudice withdrawn themlelves from him 5 neither duift they have been wit- nefTes of that wonderfull Miracle, as being over-awed with that Jeivifl) edict which was out againft him : or perhaps they had withheld the Sifters from going to him, againft whom they knew how highly their Governours were in- cented. Neither was. (he ignorant of the danger of his own perlon, fb lately before ailaulted violently by his enemies at Jerufikm : She knew they were within the fmoak of that bloudy City, the neft of his enemies 5 (he holds it not therefore fit to make open proclamation of Chrift's pre- fence, but rounds her Sifter fecretly in the ear. Chriftia- nity doth not bid us abate any thing of our warinefs and honeft policies 5 yea it requires us to have no lefs of the Serpent then of the Dove. There is a time when we muft preach Chriji on the houie- top 3 there is a time when we muft ipeak him in the ear, and ( as it were ) with our lips ihut. Secrecy hath no left ufe then divulgation. She faid enough, The Majler is come, and callethfor thee. What an happy word was this which was here fpoken ? what an high favour is this that is done, that the Lord of Life fhould perfbnally come and call foe Mary . but of all others Death, as that which is theextremeft of evils, and makes the moft fearfull havock in families, cities, kingdoms, worlds. The complaint was grievous, / lool(d for feme to comfort me, but there wot none. It is (bme kind of eafe to (brrow, to have partners $ as a burthen is lightned by many (houlders $ or as clouds,(cattcred into many drops, eafily vent their moifture into air. Yea the very pretence of friends abates grief The perill that arifes to the heart from Paflion is the fixed- nefi of it, when, like a corrofiving plaifter, it eats in into the Lazarus raifed. 391 the fore : Some kind of remedy it is, that it may breath out in good Ibciety. Thefe friendly neighbours feeing A/^haften forth, make hade to follow her. Martha went forth before 5 I faw none goe after her : Mary itirs $ they are at her heels. Was it for that Martha, being the elder Sifter, and the hufwife of the family, might ftir about with lefs obiervation } or was it that Mary was the more palTionate, and needed the more heedy attendence ? However, their care and inten- tivenefs is truely commendable 5 they came to comfort her, they doe what they came for. It contents them not to fit (till and chat within doors, but they wait on her at all turns. Perturbations of Mind are difeafes : good keepers do not onely tend the Patient in bed, but when he fits up, when he tries to walk 5 all his motions have their carefull affiftence. We are no true friends, if our endea- vours of the redrefs of diftempers in them we love be not aiTiduous and unweariable. It was but a loving fuipieion, She is gone to the grave to weep there. They well knew how apt paffionate minds are to take all occafions to renew their lorrow 5 every Object affects them. When (he law but the Chamber of her dead Brother, ftraight (he thinks, There was Lazarus wont to lie, and then (he wept afrefh -, when the Table, There Lazarus was wont to fit, and then new tears arife$ when the Garden , There Lazarus had wont to walk , and now again fhe weeps. How much more do thefe friends (uppofe the Paffions would be ftirred with the fight of the Grave, when (he muft needs think, There is Laza- rus . Why did he not > the queftion had been fairer, and the anfwer no lefs eafy 5 For his own greater glory. Little do ye know the drift whether of God's a&s, or delays 3 and ye know as much as you are worthy. Let it be fufficient for you to underftand, that he who can doe all things will doe that which (hall be mod for his own honour. It is not improbable that jfe/«f, who before groaned in himfelf, for companion of their tears, now groaned for their incredulity. Nothing could Co much affiitt the Saviour of men as the fins of men. Could their externall wrongs to his body have been (eparated from offence againft his Di- vine perfbn, their (cornfull indignities had not lb much arTe&ed him. No injury goes fo deep as our fpirituall E e e 2 pro- 3 9 6 Contemplations. provocations of our God. Wretched men ! why fhould we grieve the good Spirit of God in us ? why fhould we make him groan for us that died to redeem us } With thefe groans, O Saviour, thou cameft to the grave of Lazarus. The door of that houfe of Death was ftrong and impenetrable. Thy firft word was, Takg away the flone. O weak beginning of a mighty Miracle ! If thou meanteft to raile the dead, how much more eafy had it been for thee to remove the grave-ftone } One grain of Faith in thy very Dilciples was enough to remove mountains $ and doft thou lay, Take away the flone ? I wis, there was a grea- ter weight that lay upon the body of Lazarus then the ftone of his Tomb, the weight of Death and Corruption } a thou- fand rocks and hills were not lb heavy a load as this alone : why then doft thou ftick at this (hovel- full ? Yea, how eafy had it been for thee to have brought up the body of Lazarus through the ftone, by cauling that marble to give way by a fudden rarefaction } But thou thoughteft beft to make ule of their hands rather : whether for their own more full conviction 5 for had the ftone been taken away by thy Followers, and Lazarus thereupon walked forth, this might have appeared to thy malignant enemies to have been a fet match betwixt thee, the Dilciples and Lazarus : or whe- ther for the exercile of our Faith, that thou mighteft teach us to truft thee under contrary appearances. Thy com- mand to remove the ftone feemed to argue an impotence } ftraight that feeming weaknels breaks forth into an ad of Omnipotent power. The homelieft (hews of thine humane infirmity are ever feconded with lome mighty proofs of thy. Godhead 5 and thy Miracle is fo much more wondred at, by how much it was lels expe&ed. It was ever thy juft will that we (hould doe what we may. To remove the ftone or to untie the napkin was in their rower ;, this they muft doe : to raile the dead was out of their powers this therefore thou wilt doe alone. Our hands muft doe their utmoft, ere thou wilt put to thine. OSa~ Lazarus raifed. 597 O Saviour, we are all dead and buried in the grave of our (infull Nature. The ftone of obftination muft be taken away from our hearts, ere we can hear thy reviving voice: we can no more remove this ftone then dead Lazarus could remove his 5 we can adde more weight to our graves. O let thy faithfull agents, by the power of thy Law, and the grace of thy Gofpell, take offthe ftone,that thy voice may enter into the grave of miferable corruption. Was it a modeft kind of mannerlinels in Martha , that (he would not have Chriji annoyed with the ill lent of that ftale carkafs } or was it out of diftruft of reparation, fince her brother had palled all the degrees of corruption, that {he lays, Lord, by this time he flinkgth, for he hath been dead four days? He that underftood hearts, found Ibme- what amifs in that intimation -, his anfwer had not endea- voured to re&ifie that which was utterly faultlels. I fear the good woman meant to object this as a likely obftacle to any farther purpofes or proceedings of Chriji. Weak faith is full apt to lay blocks of difficulties in the way of the great works of God. Four days were enough to make any corps noifbme. Death it ftW is not unlavoury 5 immediately upon dillolu- tion the body retains the wonted fweetnels : it is the con- tinuance under death that is thus ofFenlive. Neither is it otherwife in our Spiritual condition : the longer we lie under our lin, the more rotten and corrupt we are. He who upon the fretn commiflion of his lin recovers himfelf by a fpeedy repentance, yields no ill lent to the noftrills of the Almighty. The Candle that is prefently blown in again offends not , it is the Snuffe which continues choaked with its own moifture that lends up unwhollbme and odious fumes. O Saviour, thou wouldft yield to death, thou wouldft not yield to corruption : Ere the fourth day thou wert rilen again. I cannot but receive many deadly foils $ but oh, do thou raile me up again ere I (hall pals the degrees of rottennels in my fins and trefpaftes. E e e 5 They 598 Contemplations. They that laid their hands to the ftone, doubtlefs held now lull awhile, and looked one while on Chrift, another while upon Martha, to hear what ifliie of resolution would follow upon fo important an dbje&ion : when they find a light touch of taxation to Martha , Said not I to thee, that if thou wouldft believe, thoufiouldft fee the glory ofGod? That holy woman had before profefled her belief, as Chrift had profefled his great intentions , both were now for- gotten : and now our Saviour is fain to revive both her memory and Faith 5 Said not I to thee $ The beft of all Saints are fubjecl: to fits of unbelief and oblivion 5 the one- ly remedy whereof muft be the inculcation of God's mer- cifull promifes of their relief and fupportation. O God, if thou have (aid it, I dare believe } I dare caft my Soul upon the belief of every word of thine. Faithful! art thou which hafl promifed, who wilt alfo doe it. In fpite of all the unjuft difeouragements of Nature we muft obey Chrifi's command. What-ever Martha iuggefts, they remove the ftone, and may now fee and fmell him dead, whom they (hall fbon fee revived. The lent of the corps is not fo unpleafing to them, as the perfume of their obedience is fweet to Chrift. And now when all impedi- ments are removed, and all hearts ready for the work, our Saviour addreffes to the Miracle. His Eyes begin 5 they are lift up to Heaven. It was the malicious miffuggeftion of his enemies, that he look'd down to Beelzebub : the beholders fhall now fee whence he expects and derives his power ■> and fhall by him learn whence to expedt and hope for all fuccels. The heart and the eye muft go together : he that would have ought to doe with God , muft be fequeftred and lifted up from earth. . His Tongue feconds his Eye 5 Father. Nothing more ftuck in the ftomack of the Jews, then that Chrift called himfelf the Son of God 5 this was imputed to him for a Blafphemy, worthy of ftones. How feafbnably is this word fpoken Lazarus raifed. 399 fpoken in the hearing of thefe Jews, in whole fight he will be prelently approved fo ? How can ye now, O ye cavil- lers, except at that title, which ye (hall lee irrefragably juftified } Well may he call God Father, that can raife the dead out of the grave. In vain (hall ye inarl at the ftyle, when ye are convinced of the efTedt. I hear of no Prayer, but a Thanks for hearing. Whilft thou faidft nothing, O Saviour, how doth thy Father hear thee ? Was it not with thy Father and thee as it was with thee and Mofes ? Thou faidft. Let me alone, Mofes, when he fpake not. Thy will was thy prayer. Words exprefs our hearts to men, thoughts to God. Well didft thou know, out of the felf-famenefs of thy will with thy Father's, that if thou didft but think in thine heart that Lazarus fhould rife, he was now raifed. It was not for thee to pray vo- cally and audibly, left thole captious hearers (hould fay, thou didft all by intreaty, nothing by power. Thy thanks overtake thy defires , ours require time and diftance : our thanks arife from the Echo of our prayers refounding from Heaven to our hearts , Thou, becaufe thou art at once in earth and Heaven, and knoweft the grant to be of equall paCes with the requeft, moft juftly thankeft in praying. Now ye cavilling Jews are thinking ftraight , Is there fiich diftance betwixt the Father and the Son ? is it fb rare a thing for the Son to be heard, that he pours out his thanks for it as a blefling unufuall } Do ye not now fee that he who made your heart, knows it, and anticipates your fond thoughts with the fame breath } lkntw that thou heareft me always 3 but I faid this for their fakes 9 that they might believe. Mercifull Saviour, how can we enough admire thy goodneis, who makeft our belief the fcope and drift of thy do&rine and actions ! Alas, what wert thou the better if they believed thee lent from God ? what wert thou the worfe if they believed it not } Thy perfection and glory ftands not upon the flippery terms of our approbation or diQikeg 400 Contemplations. diflike \ but is reall in thy fclf, and that Infinite, without poflibility of our increale or diminution. We, we onely are they that have either the gain or lols in thy receit or rejection: yet fodoft thou affect our belief as if it were- more thine advantage then ours. O Saviour, whilft thou fpak'ft to thy Father, thou lifl tedft up thine eyes $ now thou wert to (peak unto dead La- zarus, thou liftedft up thy voice, and crkdji aloud, Laza- rus, come forth. Was it that the (trength of the voice might anfwer to the ftrength of the affection } fince we faintly require what we care not to obtain, and vehemently utter what we earneftly defire. Was it that the greatnefs of the voice might anfwer to the greatnefs of the work? Was it that the hearers might be witnefles of what words were ufed in fo miraculous an ad, no magicall incantations, but autho- ritative and Divine commands ? Was it to fignifie that La- zarus his Soul was called from far , the fpeech muft be loud that (hall be heard in another world ? Was it in relation to the eftate'of the body of Lazarus, whom thou hadft repor- ted to fleep 5 fince thofe that are in a deep and dead deep cannot be awaked without a loud call ? Or was it in a re- prefentation of that loud voice of the laft Trumpet, which (hall found into all graves,and raife all flefh from their duft > Even lb ftill, Lord, when thou wouldft raiie a Soul from the death of fin, and grave of corruption, no eafie voice will ferve. Thy ftrongeft commands, thy loudeft denun- ciations of Judgments, the (hrilleft and fweeteft promulga- tions of thy Mercies, are but enough. How familiar a word is this, Lazarus, come forth £ no o- ther then he was wont to ufe whilft they lived together. Neither doth he fay, Lazarus, revive , but, as if he fuppo- fed him already living, Lazarus, come forth : To let them know, that thofe who are dead to us, are to and with him alive 5 yea in a more entire and feeling fociety, then whilft they carried their clay about them. Why do I fear that feparation which fhall more unite me to my Saviour ? Neither Lazarus dead. 401 Neither was the word more familiar then commanding, Lazarus, come forth. Here is no fuit to his Father, no ad- juration to the deceafed, but a flat and abfolute injunction, Come forth. O Saviour, that is the voice that I (hall once hear founding into the bottom of my grave, and railing me up out of my duft , that is the voice that (hall pierce the rocks, and divide the mountains, and fetch up the dead out of the loweft deeps. Thy word made all j thy word (hall repair all. Hence, all ye diffident fears 5 he whom I truft is Omnipotent. It was the JewiJI) fafhion to enwrap the corps in linen, to tie the hands and feet, and to cover the face of the dead. The Fall of man (belides weaknefs) brought (hame upon him 5 ever (ince, even whilft he lives, the whole Body is covered 3 but the Face, becaufe fome (parks of that extinct Majefty remain there, is wont to be left open. In death ( all thofe poor remainders being gone, and leaving defor- mity and gaftlinefi in the room of them) the Face is cove- red a Kb. There lies Lazarus bound in double fetters : One Al- mighty word hath loofed both 5 and now he that was bound came forth. He whole power could not be hindred by the chains of death, cannot be hindred by linen bonds : He that gave life gave motion, gave dire&ion : He that gui- ded the Soul of Lazarus into the body, guided the body of Lazarus without his eyes, moved the feet without the full liberty of his regular paces. No doubt the lame power flack- ned thofe fwathing- bands of death, that the feet might have fome little (cope to move, though not with that freedome that followed after. Thou didft not onely, O Saviour, raife the body of Lazarus, but the Faith of the beholders. They cannot deny him dead, whom they faw riling 5 they fee the figns of death, with the proofs of life. Thofe very fwathes convinced him to be the man that was railed. Thy left Miracle confirms the greater 5 both con- firm the Faith of the beholders. O clear and irrefragable F f f example 402 Contemplations. example of our refufcitation ! Say now, ye fhamelefs Saddu- cees, with what face can ye deny the tvefurre&ion of the body, when ye fee Lazarus after four-days death rifing up out of his grave ? And if Lazarus did thus ftart up at the bleating of this Lamb of God, that was now every day pre- paring for the flaughter-houfe $ how fhall the dead be rou- zed up out of their graves by the roaring of that glorious and immortall Lion, whole voice fhall (hake the powers of Heaven, and move the very foundations of the earth } With what ftrange amazed nefs do we think that Martha and AL/r/, the Jews and the Difciples, look'd to fee Lazarus come forth in his winding-fheet, (hackled with his linen fet- ters, and walk towards them ? Doubtlels fear and horrour ftrove in them, whether fhould be for the time more pre- dominant. We love our friends dearly $ but to fee them again after their known death, and that in the very robes of the grave, muft needs let up the hair in a kind of un- couth rigour. And now, though it had been moft eafy for him that brake the adamantine fetters of death, to have broke in pieces thole linen ligaments wherewith his railed Lazarus was encumbred 5 yet he will not doe it but by their hands. He that laid, Remove the ftone, laid, Loofe Lazarus. He will not have us expert his immediate help in that we can doe for our lelves. It is both a lazinels, and a prelum- ptuous tempting of God, to look for an extraordinary and fupernaturall help from God, where he hath enabled us with common aid. What ftrange falutations do we think there were betwixt Lazarus and Chrzjl that had raifed him 5 betwixt Lazarus and his Sifters and neighbours and friends } what amazed looks } what unufuall complements ? For Lazarus was himfelf at once : here was no leifure of degrees to reduce him to his wonted peifedion 5 neither did he ftay to rub his eyes, and ftretch his benummed lims, nor take time to put off that dead deep wherewith he had been feized 5 but inftantly he is both alive, and frefh, and vigorous : if they do ChriftV Proceffion to the Temple. 403 do but let him goe, he walks fo as if he had ailed nothing, and receives and gives mutuall gratulations. I leave them entertaining each other with glad embraces, with difcourfes of reciprocail admiration, with praifes and adorations of that God and Saviour that had fetched him into life. X L 1 1. Christ'/ Vrocefjion to the Temple-. NEver did our Saviour take (b much ftate upon him as now that he was going towards &is Paffion : other journies he meafured on foot, without noife or train 5 this with a Princely equipage and loud acclamation. Wherein yet, O Saviour, whether (hall I more wonder at thy Maje- fty, or thine Humility 5 that Divine Majefty which lay hid under (b humble appearance, or that fincere Humility which veiled lb great a glory ? Thou, O Lord, whofe chariots are twenty thottfand, even thoufands of Angels^ would ft make choice of the (illieft of beafts to carry thee in thy laft and Royall progreis. How well is thy birth fuited with thy triumph } Even that very Afs whereon thou rodeft was prophefied of 5 neither couldft thou have made up thofe va- ticall Predi&ions without this conveyance. O glorious, and yet homely pomp ! Thou wouldft not lofe ought of thy right 5 thou that waft a King, wouldft be proclaimed Co : but that it might appear thy Kingdomewas not of this world, thou that couldft have commanded all worldly magnificence, thoughteft fit to a- bandon it. In ftead of the Kings of the earth, who reigning by thee might have been imployed in thine attendence, the people F f f 2 are 4 04 Contemplations. are thine heralds } their homely garments are thy fbot- cloath and carpets 5 their green boughs the ftrewings of thy way : thole Palms which were wont to be born in the hands of them that triumph , are ftrewed under the feet of thy beaft. It was thy greatnete and honour to con- temn thofe glories which worldly hearts were wont to admire. Juftly did thy Followers hold the bed: ornaments of the earth worthy of no better then thy treading upon 5 neither could they ever account their garments fo rich, as when they had been trampled upon.by thy carriage. How hap- pily did they think their backs difrobed for thy way > How gladly did they fpend their breath in acclaiming thee } Ho- fanna to the Son of David : Blejffed is he that cometh in the name of the Lord. Where now are the great Mafters of the Synagogue, that rjad enacted the ejection of whofoever fhould confefs J e fits to be the Chrift } Lo here bold and undaunted clients of the Meffiah, that dare proclaim him in the publick road, in the open ftreets. In vain (hall the im- potent enemies ofChriJi hope to (upprefs his glory : as fbon fhall they with their hand hide the face of the Sun from fhi- ning to the world, as withhold the beams of his Divine truth from the eyes of men by their envious oppofition. In fpite of all Jerpifl) malignity, his Kingdome is confefled, applauded, blefled. O thou fairer then the children of men, in thy Majejiy ride on profyeroufty , hecanfe of truth and meeknefs and righteoufhefs : and thy right hand fhall teach thee terrible things. In this Princely (and yet poor and delpicable) pomp doth our Saviour enter into the famous City of Jerufalem 5 Jerufilcni noted of old for the (eat of Kings, Priefts, Pro- phets : of Kings, for there was the throne of David $ of Priefts, for there was the Temple 5 of Prophets, for there they delivered their errands, and left their bloud. Neither know I whether it were more wonder for a Prophet to perifh ChriftV Trocejfion to the Temple. 40$ perifh out otjerufalem, or to be fare there. Thither would Jefus come as a King, as a Prieft, as a Prophet : acclaimed as a King 3 teaching the people, and foretelling the wofull vaftationof it, as a Prophet , and as a Prieft taking po£ (effion of his Temple , and vindicating it from the foul profanations of Jewijh Sacrilege. Oft before had he come to Jerufakm without any remarkable change, becaufe with- out any (emblance of State 3 now that he gives fome little glimpfe of his Royalty, the whole City was moved. When the Sages of the Eaft brought the firft news of the King of the Jews^ Herod was troubled and all Jerufalem with him% and now that the King of the Jews comes himfelf ( though in fo mean a port )^there is a new commotion. The filence and obfcurity oiChrifl never troubles the world 5 he may be an underling without any ftir : but if he do- but put forth himfelf never fo little to bear the leaft fway amongft men , now their bloud is up -, the whole City is moved* Neither is it otherwife in the private eeconomy of the Souh O Saviour, whilft thou doft, as it were, hide thy felf, and lie (till in the heart, and takeft all terms contentedly from us, we entertain thee with no other then a friendly wel- come 3 but when thou once beginneft to ruffle with our Corruptions, and to exercife thy Spiritual power in the fub- jugation of our vile AfTe&ions, now all is in a fecret up- roar, all the angles of the heart are moved. Although, doubtlefs, this commotion was not fo much of tumult, as of wonder. As when fome uncouth fight prefents it felf in a populous ftreet, men run, and gaze, and throng, and inquire 3 the feet, the tongue, the eyes walk, one fpefratour draws on another, one asks and prefTes ano- ther 3 the noi(e increafes with the concourfe, each helps to ftir up others expectation : fuchwasthisof Jerufalem. What means this ftrangenels } Was not Jerufalem the Spoufe of ChriftfHzd he not chofen her out of all the earth.* Had he not begotten many children of her, as the pledges1 of their love? How juftly maift thou now, O Saviour,. F f f 3 complain, 4o 6 Contemplations. complain with that mirrour of Patience, My breath was grown fir an gt to my own wife, though I intreated her for the children* fake of my own body ? Even of thee is that ful- filled, which thy cholen Veflel (aid of thy Minifters, Thou art made a gazing-Jioc^ to the world, to Angels , and to men. As all the world was bound to thee for thine Incarnation and refidence upon the face of the earth, fo efpecially Ju- d ye miftake him: Bethlehem was the place of his Birth, the proof of his Tribe, the evidence of his AfeJJiahftiip. If Nazareth were honoured by his preaching, there was no reafon he mould be dilhonoured by Nazareth, No doubt, he whom you confefled , pardoned the errour of your confeffiou. Ye fpake but according to the common ftyle : The two Di- fciples in their walk to Emmaus, after the Death and Re- furre&ion of Chrift, give him no other title. This belief patted current with the people 5 and thus high even the vulgar thoughts could then rife : and, no doubt, even thus much was for that time very acceptable to the Father of Mercies. If we make profeffion of the Truth according to our knowledge, though there be much imperfe&ion in our apprehenfion and delivery, the mercy of our good God takes it well ^ not judging us for what we have not, but accepting us in what we have. Shouldft thou, O God, Hand ftri&ly upon the punctual degrees of knowIedge,how wide would it goe with millions of Souls } for befides much errour in many, there is more ignorance. But herein do we juftly m ignifie and adore thy Goodnefs , that where thou findeft diligent endeavour of better information mat- ched with an honeft fimplicity of heart, thou palTeft by our unwilling defects, and crowneft our well-meant con- feflions. But oh the wonderfull hand of God in the carriage of this whole bufinefs ! The people proclaimed Chrifl firft a King 5 and now they proclaim him a Prophet.Why did not the Roman bands run into arms upon the one } why did not the Scribes and Pharifees and the envious Priefthood mutiny upon the other } They had made Decrees againft him , they had laid wait for him 3 yet now he paffes in ftate through their ftreets, acclaimed both a King and Pro- phet, without their relu&ation. What can we impute this unto, but to the powerfull and over- ruling arm of his Godhead ? He that reftrained the rage of Herod and his Courtiers ChriftV Vrocejpon to the Temple. 409 Courtiers upon the firft news of a King born, now reftrains all the oppofite powers of Jerufalem from lifting up a finger againft this laft and publick avouchment of the Rc- gall and Propheticall Office of Chriji. When flefh and bloud have done their worft, they can be but fuch as he will make them : If the Legions of Hell combine with the Potentates of the earth, they cannot go beyond the reach of their tether : Whether they rife or fit ftill , they (hall by an infenfible ordination perform that will of the Almighty which they leaft think of, and moft oppofe. With this humble pomp and juft acclamation, O Sa- viour , doll: thou pafs through the ftreets of Jerufalem to the Temple. Thy firft walk was not to Herod's pa- lace, or to the Market-places or Burfes of that populous City, but to the Temple 5 whether it were out of duty, or out of need : As a good Son when he comes from far, his firft alighting is at his Father's houie 5 neither would he think it other then prepofterous, to vifit ftrangers be- fore his friends, or friends before his Father. Befides that the Temple had more ufe of thy prefence : both there was the moft diforder, and from thence, as from a corrupt fpring, it ilTued forth into all the chanels of Jerufalem. A wife Phyfician inquires firft into the ftate of the head, heart, liver, ftomack, the vitall and chief parts, ere he asks after the petty fymptoms of the meaner and leis-concerning members. Surely all good or evil begins at the Temple. If God have there his own, if men find there nothing but wholfome inftruclion, holy example, the Commonwealth cannot want fome happy, tinclure of Piety, Devotion , Sanctimony 5 as that fra- grant perfume from Aaron's head fweetens his utmoft skirts. Contrarily, the diftempers of the Temple cannot but affed the Secular ftate. As therefore the good Hu£ bandman, when he fees the leaves grow yellow, and the branches unthriving, looks prefently to the root 5 fo didft thou, O holy Saviour, upon fight of the diforders fp'red over G g g Jcru- 4 1 o Contemplation*. Jerufalem and Judhe fmites but dnce. It is his uniform courfe, firft the Whip, and if that fpeed not, then the Sword. There is a reverence due to God's Houfe for the Owner s fake, for the fervice's fake. Secular and profane actions are not for that Sacred roof, much lefs uncivil and beaftly. What but Holinefs can become that place which is the Beau- ty of Holinefs £ The faireft pretences cannot bear out a fin with God. Ne- ver could there be more plaufiBle colours caft upon any act 3 the convenience, the neceffity of provifions for the Sacrifice : yet through all thefe do the fiery eyes of our Saviour fee the foul Covetoufnefs of the Priefts, the Fraud of the Money- changers, the intolerable abufe of the Temple. Common eyes may be cheated with eafy pretexts 5 but he that looks through the heart at the face, juftly anfwers our Apologies with fcourges. Ggg 2 None 4 1 2 Contemplations. None but the hand of publick Authority muft reform the abu(cs of the Temple. If all be out of courfe there, no man is barred from forrow } the grief may reach to all, the pow- er of reformation onely to thofe whom it concerneth. It was but a juft queftion, though ill propounded to Mofes, Who midc thee a Judge or a Ruler ? We muft all imitate the zeal of our Saviour 5 we may not imitate his correction. If we (hike uncalled, we are juftly Chicken for our arrogation, for our prefumption. A tumultuary remedy may prove a medicine vvorfe then the difeale. But what (hall 1 fay of fo (harp and imperious an aft from fo meek an Agent > Why did not the Priefts and Levites (whole this gain partly was) abett thefe money-changers, and make head againft Chrifl ? why did not thofe multi- tudes of men ftand upon their defence, and wreft that whip out of the hand of a feemingly-weak and unarmed Pro- phet 5 but in ftead hereof run away like (beep from before him, not daring to abide his pretence, though his hand had been ftill > Surely, had thefe men been fo many armies, yea,' fb many Legions of Devils, when God will aftonifh and chafe them, they cannot have the power to ftand and refift. How eaiy is it for him that made the heart, to put either terrour or courage into it at pleafure ? O Saviour, it was none of thy leaft Miracles, that thou didft thus drive out a world of able offenders in fpite of their gain and fto- raackfull refolutions 3 their very profit had no power to ftay them againft thy frowns. Who hath reftfted thy will ? Mens hearts are not their own : they are^ they muft be fuch as their Maker will have them.' XLIIL The Fig-tree curfed. 413 XLiir. The Fig-tree curfed. WHen in this State our Saviour had rid through the ftreets ofjeritfalem, that evening he lodged not there. Whether he would not, that after (o publick an acclamation of the people he might avoid all fufpicion of plots or popularity : (Even unjuft jealoufies mud be (hun- ned 5 neither is there lefs wifedom in the prevention, then in the remedy of evils : ) or whether he could nor, for want of an invitation -, Hofanna was better cheap then an entertainment 5 and perhaps the envy of fo ftomacked a Reformation difcouraged his hofts. However, he goes that evening lupperlels out oijeritfakm. O unthankfull Citi- zens ! Do ye thus part with your no lefs meek then glo- rious King ? His title was not more proclaimed in your ftreets then your own ingratitude. If he have purged the Temple, yet your hearts are foul. There is no wonder in mens unworthinefs 3 there is more then wonder in thy mer- cy, O thou Saviour of men, that wouldft yet return thi- ther where thou wertfb palpably difregarded. If they gave thee not thy Supper, thou giveft them their Rreakfaft : If thou maift not fpend the night with them, thou wilt with them fpend the day. O love of unthankfull Souls, not difcourageable by the moft hatefull indignities, by the ba- ted repulfes ! What burthen canft thou fhrink under, who canft bear the weight of Ingratitude? Thou that giveft food to all things living* art thy felf hungry. Martha, Mary and Lazarus kept not (b poor an lioule, but that thou mighteft have eaten fbmething at Bethany, Whether thine hafte out-ran thine appetite 5 or G g g 3, whether. ^ 1 4 Contemplation*. whether on purpofe thou forbareft repaft, to give oppor- tunity to thine infuing Miracle, I neither asl^ nor refolve. This was not the firft time that thou waft hungry. As thou wouldft be a man, fo thou wouldft faffer thofe infirmities that belong to Humanity. Thou cameft to be our High Prieft $ it was thy a& and intention, not onely to inter- cede for thy people, but to transfer unto thy &\f, as their fins, fo their weakneffes and complaints. Thou knoweft to pity what thou haft felt. Are we pinched with want } we endure but what thou didft, we have reafbn to be pa- tient 5 thou enduredft what we do, we have reafon to be thankfull. But what (hall we fay to this thine early hunger > The morning, as it is privileged from excels, fo from need 5 the ftomack is not wont to rife with the body. Surely, as thine occafions were, no feafon was exempted from thy want : thou hadft fpent the day before in the holy labour of thy Reformation 5 after a fupperlefs departure thou (penteft the night in Prayer $ no meal refrefhed thy toil. What do we think much to forbear a morfell, or to break a fleep for thee, who didft thus neglect thy felf for us ? As if meat were no part of thy care, as if any thing would ferve to ftop the mouth of hunger, thy breakfaft is expe&ed from the next Tree. A Fig-tree grew by the way fide, full grown, well fpred , thick leaved , and fuch as might promife enough to a remote eye : thither thou cameft to leek that which thou founded not^and not finding what thou foughteft, as difpleafed with thy difappointment, cur- fcdft that plant which deluded thy hopes. Thy breath in- ftantly blafted that deceitfuil tree 5 it did ( no otherwife then the whole world muft needs doe) wither and die with thy Curfe. O Saviour*, I had rather wonder at thine adtions then dilcufs them. If I fhould fay that, as man , thou either kneweft not or confideredft not of this fruitlefnefs, it could no way prejudice thy Divine Omnifcience j this infirmity were The Fig-tree cm fed. 4J 5 were no worfe then thy wearinefs or hunger. It was no more difparagement to thee to grow in Knowledge, then in Stature --, neither was it any more difgrace to thy perfecl Humanity, that thou ( as man ) kneweft not all things at once, then that thou wert not in thy childhood at thy full growth. But herein I doubt not to (ay, it is more likely thou earned purpofely to this Tree, knowing the barrenness of it anfwerable to the (eafon, and ibre-refolving the event 5 that thou mighteft hence ground the occafion of (b inftruc- tive a Miracle : like as thou kneweft Lazarus was dying, was dead, yet wouldft not feem to take notice of his dif- fblution, that thou mighteft the more glorifie thy Power in his relufcitation. It was thy willing and determined difap- pointment for a greater purpofe. But why didft thou curie a poor Tree for the want of that fruit which the (eafon yielded not } If it pleated thee to call for that which it could not give, the Plant was inno- cent $ and if innocent, why curled? O Saviour, it is fitter for us to adore then to examine. We may be (awcy in in- quiring after thee, and fond in anfwering for thee. If that feafon were not for a ripe fruit , yet for (bme fruit it was. Who knows not the nature of the Fig-tree to be always bearing ? That plant (if not altogether barren) yields a continuall fucceffion of increafe 5 whilft one fig is ripeb another is green } the fame bough can content both our taft and our hope. This tree was defective in both , yielding nothing but an empty fhade to the mif-hoping traveller. Befides that, I have learn'd that thou, G Saviour, wert wont not to (peak onely, but to work Parables. And what was this other then areall Parable of thine? All this while hadft thou been in the world 5 thou hadft given ma- ny proofs of thy Mercy, (the earth was full of thy Good- nels,) none of thy Judgments : now, immediately before thy Paflion, thoathoughteft fit to give this double demon- ftration of thy iuft aufterity. How elfe (hould the world have.. a 1 6 Cuntemylaiiuw. have feen thou canft be fevere as well as meek and merci- full > And why mighteft not thou, who madeft all things, take liberty to deftroy a plant for thine own Glory > Wherefore ferve thy beft creatures but for the praife of thy Mercy and Juftice ? What great matter was it if thou, who once faidft, Let the earth bring forth the herb yielding feed, and the tree yielding the fruit of its own /{ind, (halt now fay, Let thk fruitlefs tree wither ? All this yet was done in fi- gure : Jn this ad of thine I fee both an Embleme, and a Prophecy. How didft thou herein mean to teach thy Di£ ciples how much thou hateft an unfruitfull profeffion, and what judgments thou meanteft to bring upon that barren generation } Once before hadft thou compared the Jewifi Nation to a Fig-tree in the midft of thy vineyard, which, after three years expectation and culture yielding no fruir, was by thee, the Owner, doomed to a fpeedy excifion : now thou acteft what thou then faidft. No tree abounds more with leaf and (hade, no Nation abounded more with Ceremoniall obfervations and femblances of Piety. Outward profeffion, where there is want of inward truth and reall practice, doth but help to draw on and aggravate judg- ment. Had this Fig-tree been utterly bare and leaflet, it had perhaps efcaped the Curfe. Hear this, ye vain Hy- pocrites, that care onely to (hew well,- never caring for the fincere truth of a confcionable Obedience : your fair out fide (hall be fure to help you to a Curfe. That which was the fault of this Tree, is the punifhment of it, fruit lefnefs : Let no fruit grow on thee hence-forward fo • evr. Had the boughs been appointed to be torn down, «ni the body fplit in pieces, the doom had been more eafie 5 that juicy plant might yet have recovered, and have lived to recompenfe this deficiency : now it (hall be what it was, fruitlefs. Woe be to that Church or Soul that is punifhed with her own Sin. Outward plagues are but iavours in comparifon of Spiritual! judgments. That Curfe might well have ftood with a long conti- nuance 5 Chrift Betrayed. 417 nuance ^ the Tree might have lived long, though fhiitlefs : but no fboner is the word palled, then the leaves flag and turn yellow, the branches wrinkle and (hrink, the bark dif- colours, the root dries, the plant withers. O God, what creature is able to abide the blading of the breath of thy difpleafure } Even the mod great and glorious Angels of Heaven could not (land one moment be- fore thine anger, but periuYd under thy wrath everlaftingly. How irrefiftible is thy Power > how dreadfull are thy Judge- ments ? Lord, chaftife my fruitlefnefs, but punilTi it not ; at leaft, punitri it> but curfe it not, left I wither and be confumed. XLIV. Christ Betrayed. SUch an eye-fore was Chrift that raifed Lazarus , and Lazarus whom Chrift raifed, to the envious Priefts, Scribes, Elders of the Jews, that they confult to murther both : Whilft either of them lives, neither can the glory of that Miracle die, nor the fhame of the oppugners. Thofe malicious heads are laid together in the Parlour of Caiaphas. Happy had it been for them, if they had fpent but half thofe thoughts upon their own Salvation, which they mifimployed upon the deftruction of the innocent. At laft this refults, that Force is not their way } Subtlety and Treachery muft doe that which fhould be vainly at- tempted by Power. Who is (b fit to work this feat againft Chrift as one of his own ? There can be no Treafon where is not fome Truft. H h h Who 4 i 8 Contemplations. Who fo fit among the domefticks as he that bare the bag, and over-lov'd that which he bare ? That heart which hath once enflaved it felf to red and white earth, may be made any thing. Who can truft to the power of good means, when Judas, who heard Chrift daily, whom others heard to preach Chrift daily, who daily faw Chrift's Miracles, and daily wrought Miracles in Chrift's name, is ( at his beft ) a Thief^ and ere long a Traitour } That crafty and malig- nant Spirit which prefided in that bloudy counfel hath ea- fily found out a fit inftrument for this Hellifh plot. As God knows, fo Satan guefTes, who are his, and will be fare to make ufe of his own. MJuda* were Chrift's domeftick, yet he was Mammon's fervant : he could not but hate that Ma- tter whom he formally profelled to lerve, whilft he really ferved that mafter which Chrift profelled to hate. He is but in his trade, whilft he is bartering even for his Mafter j What will ye give me ? and I will deliver htm unto you. Said ft thou not well, O Saviour, I have chofen you twelve^ and one of you is a Devil ? Thou that kneweft to di- ftinguilh betwixt men and fpirits, calleft Judas by his right name. Loe, he is become a Tempter to the worft of evils. Wretched Judas ! whether (hall I more abhor thy trea- chery, or wonder at thy folly } What will they, what can they give thee valuable to that head which thou profereft to fale } Were they able to pay, or thou capable to receive all thole precious metalls that are laid up in the fecret cabins of the whole earth, how were this price equivalent to the worth of him that made them } Had they been able to have fetch'd down thofe rich and glittering (pangles of Heaven, and to have put them into thy fift, what had this been to weigh with a God > How bafely therefore doft thou (peak of chaffering for him whole the world was } What will ye give me ? Alas ! what were they ? what had they, mifera* ble men, to pay for fach a purchace ? The time was, when he that fet thee on work could fay, All the Kingdoms of the Chrift Betrayed. 419 the earth, and the glory of them are mine j and I give them to whom I pleaje : all thefe will 1 give thee. Had he now made that offer to thee in this wofull bargain, it might have carried fome colour of a temptation : and even thus it had been a match ill made. But for thee to tender a trade of fo invaluable a commodity to thefe pelting petty-chapmen for thirty poor filverlings, it was no lefs bale then wicked. How unequall is this rate } Thou that valuedft Marfs ointment which lhe beftowed upon the feet of Chriji at three hundred pieces of filver, felleft thy Mafter, on whom that precious odour was fpent, at thirty. Worldly hearts are peny-wife , and pound-foolifh : they know how to fer. high prices upon the wctrthlefs train of this world } but for Heavenly things, or the God that owns them, thefe they fhamefully undervalue. And I will deliver him unto you. Falfe and prefumptu- ous Judas ! it was more then thou couldft doe 3 thy price was not more too low then thy undertaking was too high. Had all the powers of Hell combined with thee, they could not have delivered thy Mafter into the hands of men. The aft was none but his own 5 all that he did, all that he fuf- fered was perfectly voluntary. Had he plealed to refift , how eafily had he with one breath blown thee and thy complices down into their Hell ? It is no thank to thee that he would be delivered. O Saviour, all our fafety, all our comfort depends not fo much upon thine aft as upon thy will : in vain (hould we have hoped for the benefit of a for- ced redemption. The bargain is driven, the price paid. Judas returns, and looks no lefs fmoothly upon his Mafter and his fellows then as if he had done no differvice. What cares he > his heart tells him he is rich, though it tell him he is falfe. He was not now firft an Hypocrite. The PafTeover is at hand $ no man is Co bury to prepare for it, or more devoutly forward to receive it then Judas, Oh the fottifhnefs and obdurenefs of this fan of Perdi- H h h 2 tion ! 4 ? o . Contemplatio ns. tion ! Hov/ many proofs had he formerly of his Mailer's Om- ni (cience ? There was no day wherein he (aw not that thoughts and things abfent came familiar under his cogni- lance: yet this Mifcreant dares plot a (ecret villany againfl: his perfon, and face it : if he cannot be honeft, yet he will be clofe. That he may be notorioufly impudent, he (hall know he is defcried : whilft he thinks fit to conceal his treachery, our Saviour thinks not fit to conceal the know- ledge of that treacherous conlpiracy 3 Verily, I fay unto you that one ofyouflo:ill betray me. Who would not think but that di(covered wickedne(s (hould be athamed of it (elf ? Did not Judas (think we ) blufh, and grow pale again, and caft down his guilty eyes,and turrftway his troubled coun- tenance at fo galling an intimation ? Cuftome of (in fteels the brow, and makes it uncapable of any relenting impre£ (ions. Could the other Dilciples have difcerned any change in any one of their faces, they had not been (b (brrowfully affected with the charge. Methinks I fee how intentively they bent their eyes upon each others, as if they would have looked through tho(e windows down into the bo- ibme 5 with what, (elf confidence, with what mutuall jea- loufie they perufed each others foreheads : and now, as rather thinking fit to diftruft their own innocence then their Mafter s alTertion, each trembles to (ay, Lord, is it I . Now he whofe piercing and unfailing eyes fee things as they are, not as they feem, can peremptorily convince the impudence of this hollow queftionift with a direct, affir- mation 5 Thou hafifaid. Foolifh Traitour ! couldft thou think that thole blear eyes of thine would endure the beams of the Sun, or that counterfeit flip, the fire } was it not fufficient for thee to be fecretly vicious , but thou muft pre fume to conteft with an Omnilcient acculer > Haft thou yet enough? Thou fuppofedft thy crime unknown. To men it was fo 5 had thy Mafter been no more, it had been fo to him : now his knowledge argues him Divine. How durft thou yet refolve to lift up thy hand againft him, who knows thine offence, and can either prevent or revenge it } As yet the charge was private, either not heard, or not obferved by thy fellows : it (hall be at firft whifpered to one, and at laft known to all. Bafhfull and penitent iinners are fit to be concealed 5 (hame is meet for thofe that have none. Curiofity of Knowledge is an old difeafe of humane na- ture : befides, Peters zeal would not let him dwell under the danger of fo doubtfull a crimination -■> he cannot but fit on thorns, till he know the man. His figns ask what his voice dare not. What law requires all followers to be equally beloved ? Why may not our favours be freely di£ penfed where we like beft, without envy, without preju- dice? None of Chrift's train could complain of negle&s John is higheft in grace. Bloud, arTe&ion, zeal, diligence have indeared him above his fellows. He that is deareft an refpeel:, is next in place: in that form of fide-fitting at the Chrift Betraied. 422 the Table, he leaned on the bofome of Jefus. Where is more love, there may be more boldnefi. This fecrecy and intirenefs privileges John to ask that (afely, which Peter might not without much inconvenience and perill of a check. The beloved Difciple well underftands this filent language, and dares put Peters thought into words. Love (hutteth out fear. Q Saviour, the confidence of thy Good- nefs emboldens us not to (brink at any iuit. Thy love fhed abroad in our hearts bids us ask that which in a (Gran- ger were no better then preemption. Once, when Peter ask'd thee a queftion concerning John, What fo all this man doe . How kneweft thou, O thou falfe Trai- 1 i i tour, jsp. 6 Contemplations. tour, whether that facred cheek would fuffer it felf to be defiled with thine impure touch ? Thou well foundeft thy treachery was unmasked 5 thine heart could not be (b falfe to thee as not to tell thee how hatefull thou wert. Goe, kite and adore thofe filverlings which thou art too fure of 5 the Mafter whom thou haft fold is not thine. But oh the impudence of a deplored (inner ! That tongue which hath agreed to fell his Mafter dares fay, Hail : and thole lips that have pafled the compact of his death dare offer to kils him whom they, had covenanted to kill. It was God's charge of old, K-ifs the Son, left he be angry. O Saviour, thou hadft reafbn to be angry with this kifs 5 the fbourges, the thorns, the nails, the fpear of thy Murtherers were not fb painfull, fo piercing, as this touch of Judas : all thefe were in this one dlone. The ftabs of an Enemy cannot be fo grievous as the skin-deep wounds of a Difciple. XLV. The Agony. WHat a Preface do I find to my Saviour's PalTion > an Hymn , and an Agony : a chearfull Hymn, and an Agony no lefs forrowfull. An Hymn begins, both to raife and teftify the courageous refolutions of his Suffe- ring 5 an Agony follows, to (hew that he was truly fenfible of thofe extremities wherewith he was refblved to grapple. - All the Difciples bore their part in that Hymn •> it was fit they (hould all fee his comfortable and Divine Magnanimity wherewith he entred into thofe fad lifts : onely Three of them (hall be allowed to be the witneffes of his Agony 5, onely The Agony. 427 onely thofe three that had been the witneffes of his glorious Transfiguration. That fight had well fbre-arm'd and pre- pared them for this : how could they be dilmay'd to fee his trouble, who there (aw his Majefty ? how could they be difmay'd to fee his Body now fweat, which they had then feen to ftiine ? how could they be daunted to fee him now accofted with Judas and his train, whom they then faw at- tended with Mofes and Elias $ how could they be difcou- raged to hear the reproaches of bafe men, when they had heard the voice of God to him from that excellent glory, This is my beloved Son in whom I am well p leafed ? Now before thefe eyes this Sun begins to be over-call: with clouds } He began to be forrowfull and very heavy. Ma- ny lad thoughts for mankind had he fecretly hatched, and yet fmothered in his own breaft $ now his grief is too great to keep in : My foul is exceeding forrowfull, even unto death. O Saviour, what muft thou needs feel when thou (aid ft (b > Feeble minds are apt to bemoan themfelves upon light oc- cafions 5 the grief muft needs be violent that caufeth a ftrong heart to break forth into a paffionate complaint. Woe is me ! what a word is this for the Son of God } Where is that Comforter which thou promifedft to (end to others ? where is that thy Father of all mercies and God of all comfort, in whofe prefence is the fulnefs of joy, and at ivhofe right hand there are pleafures for evermore . What ftrength could they have but from thee ? What creature can help when thou complaineft ? It muft be onely the ftronger that can aid the weak. Old and holy Simeon could fore- fay to thy BlefTed Mo- ther, that a [word ftould pierce through her Soul^ but, alas ! how many (words at once pierce thine ? Every one of thefe words is both (harp and edged 5 My Soul if exceeding for- rowfull, even unto death. What humane Soul is capable of the conceit of the leaft of thole (orrows that opprefled thine > It was not thy Body that differed now : the pain of body is but as the body of pain 5 the anguilh of the Soul is as the loul of anguilh. That, and in that thou (ufferedft. Where are they that dare Co far difparage thy Sorrow, as to (ay thy Soul luffered onely in (ympathy with thy Body 5 not immediately, but by participation 5 not in its ft\f9 but in its partner ? Thou belt kneweft what thou felteft, and thou that felteft thine own pain canft cry out of thy Soul. Neither didft thou (ay, My Soul is troubled 3 Co it often was, even to tears : but, My Soul is [orrowfuU 5 as if it had been before ailaulted, now polTefled with grief. Nor yet this in any tolerable moderation 5 changes of Paffion are inci- dent to every humane Soul : but, Exceeding forrowfuil. Yet there are degrees in the very extremities of evils ; thole that are mod vehement, may yet be capable of a remedy, at leaft a relaxation 5 thine was paft tiele hopes, Exceeding forrwfull unto death. What The Agony. 429 What was it, what could it be, O Saviour, that lay thus heavy upon thy Divine Soul > Was it the fear of Death? was it the fore-felt pain, fhame, torment of thine enfuing Crucifixion } Oh poor and bafe thoughts of the narrow hearts of cowardly and impotent mortality ! How many thoufands of thy blelTed Martyrs have welcomed no left tortures with fmiles and gratulations, and have made a (port of thofe exquifite cruelties which their very Tyrants thought unlufferable ) Whence had they this ftrength but from thee } If their weaknefs were thus undaunted and prevalent, what was thy power } No, no : It was the fad weight of the Sin of mankind j it was the heavy burthen of thy Father's wrath for our fin that thus preiled thy Soul, and wrung from thee theie bitter expreffions. What can it a^ajl thee, O Saviour , to tell thy grief to men > who can eafe thee, but he of whom thou (aidft, My Father is greater then I V Lo, to him thou turneft} 0 Fa- ther9 if it be poffibk, let this cup pafs from me. Was not this that prayer ( O dear Chriji ) which in the days ofthyflejh thou offer edfi up with jirong crying and tears to him that was able to five thee from death ? Surely this was it. Never was cry (b ftrong ; never was God thus Solicited. How could Heaven chuie but (hake at (uch a Prayer from the Power that made it } How can my heart but tremble to hear this fuit from the Captain of our Salva- tion j? O thou that (aid ft, / and my Father are one , dofl: thou (urTer ought from thy Father but what thou wouldft, what thou determinedft ? was this Cup of thine either ca- fuall or forced ? wouldft thou wifh for what thou kneweft thou wouldft not have poflible > Far, far be thefe mifrai- fed thoughts of our ignorance and frailty. Thou earned to fuffer, and thou wouldft doe what thou cameft for : yet fince thou wouldft be a man, thou wouldft take all of man, (ave fin : it is but humane ( and not finfull ) to be loth to fuffer what we may avoid. In this velleity of thine, thou wouldft (hew what that Nature of ours which thou hadft I i i 3 aflumed 43 o Contemplation*. alTumed could incline to wifti 5 but in thy refolution, thou wouldft (hew us what thy victorious thoughts raifed and aflifted by thy Divine power had determinately pitched upon : Neverthelefi not as I will, but as thou wilt. As man thou hadft a Will of thine own : no humane Soul can be perfect without that main faculty. That will, which na- turally could be content to incline towards an exemption from mileries , gladly vails to that Divine will whereby thou art defigned to the chajlifements of our peace. Thofe pains which in themlelves were grievous, thou embraceft as decreed : fo as thy fear hath given place to thy love and obedience. How (hould we have known thete evils 10 for- midable, if thou hadft not in half a thought inclined to de- precate them } How could we have avoided fo formidable and deadly evils, if thou hadft not wtftffigly undergone them > We acknowledge thine holy fear, we adore thy Divine fortitude. Whilft thy Mind was in this fearfull agitation, it is no marvel! if thy Feet were not fixed. Thy place is more changed then thy thoughts. One while thou walkeft to thy drouzy Attendents, and ftirreft up their needfull vigi- lancy 5 then thou returned to thy paffionate Devotions , thou falleft again upon thy face. If thy Body be humbled down to the earth, thy Soul is yet lower $ thy prayers are id much more vehement as thy pangs are. And being in an agony he prayed more earnejify , and hk fweat was as it were great drops of bloud falling down to the ground, O my Saviour, what an agony am I in, whilft I think of thine } What pain, what fear, what ftrife , what horrour was in thy Sacred breaft? How didft thou ftruggle under the weight of our (ins, that thou thus fweateft , that thou thus bleedeft > All was peace with thee : thou wert one with thy coeternal and coefiential Father $ all the Angels worfhipp'd thee$ all the powers of Heaven and earth aw- fully acknowledged thine Inflnitenefc. It was our perion that fcorTed thee in this mifery and torment 3 in that thou fuftai- The Agony. 431 fiiftainedft thy Father's wrath and our curie. If eternal death be unfufferable , if every fin defer ve eternal death, what, O what was it for thy Soul in this fhort time of thy bitter Paflion to anfwer thole millions of eternal deaths which all the fins of all mankind had deferred from the juft hand of thy Godhead? I marvell not if thou bleedeft a fweat, if thou fweateft bloud : If the moifture of that Sweat be from the Body, the tincture of it is from the Soul. As there never was fuch another Sweat, Co neither can there be ever (ueh a Suffering. It is no wonder if the Sweat were more then natural, when the Suffering was more then humane. O Saviour, fo willing was that precious bloud of thine to be let forth for us, that it was ready to prevent thy Per- fecutours 5 and iflued forth in thofe pores, before thy wounds were opened by thy Tormentours. Oh that rny heart could bleed unto thee with true inward compunction for thole fins of mine which are guilty of this thine Agony,, and have drawn bloud of thee both in the Garden and on the Crols. Woe is me : I had been in Hell, if thou hadfl not been in thine Agony ■> I had lcorched, if thou hadrt not fweat. Oh let me abhor my own wickednels, and ad- mire and blels thy Mercy. But, O ye bleiTed Spirits which came to comfort my conflicted Saviour, how did ye look upon this Son of God, when ye law him labouring for life under thele violent temptations ? with what aitonifhment did ye be- hold him bleeding whom ye adored } In the Wilder- nefs, after his Duell with Satan, ye came and miniftred unto him 5 and now in the Garden , whilft he is in an harder combat , ye appear to ltrengthen him. O the wjle and marvellous dilpenlation of the Almighty! Whom God will afflict, an Angel (hall relieve 5 the Son. (hall fuffer, the Servant (hall comfort him ^ the God of Angels droopeth, the Angel of God (trengthens him. BleiTed jk/«,if as Man thou wouldft bt.made a.littk lower then 432 Contemplations. then the Angels 5 how can it difparagethee to be attended and cheared up by an Angel } Thine Humiliation would not difdain comfort from meaner hands. How free was it for thy Father to convey fealbnable confblations to thine humbled Soul, by whatsoever means? Behold, though thy Cup (hall not pals, yet it (hall be fweetned. What if thou fee not ( for the time ) thy Father's face > yet thou (halt feel his hand. What could that Spirit have done without the God of Spirits ? O Father of Mercies, thou maift bring thine into Agonies, but thou wilt never leave them there. In the midji of the forrows of my heart thy com- forts JJjall refrefh my Soul. Whatfoever be the means of my fupportation, I know and adore the Authour. XLVI. Peter and Malchus : or , Christ Apprehended. WHerefbre, O Saviour, didft thou take thofe three choice Difciples with thee from their fellows, but that thou expettedft fbme comfort from their pretence > A feafonable word may ibmetimes fall from the meaneft at- tendent 5 and the very fociety of thole we truft carries in it fbme kind of contentment. Alas ! what broken reeds are men } Whilft thou art fweating in thine Agony, they are fnorting fecurely. Admonitions, threats, intreaties can- not keep their eyes open. Thou telleft them of danger, they will needs dream of eafe 5 and though twice rouzed ( as if they had purpofed this negleft ) they carclefly fleep out thy forrow and their own perill. What help haft thou Peter and Malchus, &c. 433 thou of fuch Followers ? In the mount of thy Transfigu- ration they flept, and befides fell on their faces, when they fhould behold thy glory, and were not themfelves for fear $ in the garden of thine Agony they fell upon the ground for drouzineft, when they (hould compailionate thy tor- row, and loft themfelves in a ftupid ileepinefs. Doubtlefs even this difregard made thy prayers (b much more fervent. The lels comfort we find on earth, the more we fcek above. Neither fbughteft thou more then thou founded: : Lo, thou wert heard in that which thou fearedft. An Angel fupplies men 3 that Spirit was vigilant whilft thy Dilcipks were hea- vy. The exchange was happy. No (boner is this good Angel vantfhed, then that do- rneftick Devil appears : Judas comes up, and (hews himfelf in the head of thofe mifcreant troup?. He whole too much honour it had been to be a Follower of (o BleiTed a Mafter, affefts now to be the leader of this wicked rabble. The Sheep's fleece is now caft off} the Wolf appears in his own likenefs. He that would be falfe to his Mafter, would be true to his Chapmen : Even evil fpirits keep touch with themfelves. The bold Traitour dares yet ftill mix Hypo- crify with Villany 5 his very falutations and kilTes murther. O Saviour, this is no news to thee. All thofe who under a (how of Godlinefs practife impiety do ftill betray thee thus. Thou who hadft laid, One of yon is a Devil, didft not now fay, Avoid, Satan } but, Friend, wherefore art thou come ? As yet, Judas, it was not too late. Had there been any the leaft fpark of Grace yet remaining in that perfidious bofbme, this word had fetch'd thee upon thy knees. All this Sunfhine cannot thaw an obdurate heart. The fign is given, Jefiu is taken. Wretched Traitour ! why wouldft thou for this purpofe be thus attended ? and ye foolifh Priefts and Elders ! why fent you fuch a band and fb armed for this apprehenfion ? One meflenger had been enough for a voluntary prifbner. Had my Saviour been unwilling to be taken, all your forces ( with all the Legions of Hell Kkk to 454 - Contemplations. to help them) had been too little : fince he was willing to be attached, two were too many. When he did but fay, I am he, that eafy breath alone routed all your troups, and caft them to the earth, whom it might as eafily have caft down into Hell. What if he had faid, I will not be taken > where had ye been } or what could your fwords and ftaves have done againft Omnipotence ? Thofe Difciples that failed of their vigilance, failed not of their courage : they had heard their Mafter (peak of pro- viding fwords , and now they thought it was time to ufe them : Shall we fmite ? They were willing to fight for him with whom they were not carefull to watch : but of all other Peter was moft forward } in ftead of opening his lips, he unfheaths his fvvord$ and in ftead of Shall I } fmites. He had noted Malchus, a bulie fervant of the High pritft, too ready to fecond Judas, and to lay his rude hands upon the Lord of Life : againft this man his heart rifes, and his hand is lift up. That ear which had too-officioufly liftened to the unjuft and cruell charge of his wicked Mafter, is now fevered from that worfe head which it had mif-ferved. I love and honour thy zeal, O blefled Difciple : Thou couldft not brook wrong done to thy Divine Mafter. Had thy life been dearer to thee then his fafety, thou hadft not drawn thy fword upon a whole troup. It was in earneft that thou faidft, Though all men, yet not 1 5 and, Though I fiould die with thee, jet I will not deny thee, Lo, thou art ready to die upon him that fhould touch that Sacred per- lon 3 what would thy life now have been in comparifon of renouncing him ? Since thou wert fo fervent, why didft thou not rather fall upon that Treachour that betray d him, then that Sergeant that arrefted him ? Surely the fin was fo much greater, as the plot of mifchief is more then the exe- cution •■) as a Domeftick is nearer then a Stranger 5 as the treafon of a Friend is worfe then the forced enmity of an Hireling. Was it that the guilty wretch upon the fa& done (ubduced himfelf, and fhrouded his falfe head under the wings Peter WMalchus, &c. 435 wings of darknefs ? Was it that thou couldft not (b fud- denly apprehend the odious depth of that Villany, and in- ftantly hate him that had been thy old companion ? Was it that thy amazednefs as yet conceived not the purpofed iiTue of this (eizure , and aftonithedly waited for the (uccefs ? Was it that though Judas were more faulty, yet Malchus was more imperiouily cruell ? Howfoever, thy Courage was awaked with thy (elf $ and thy heart was no left fin- cere then thine hand was rafh. Put up again thy /word into his place 3 for all they that takfi the /word ft all periJJ) with the fword. Good intentions are no warrant for our actions. O Saviour, thou canft at once accept of our meanings, and cenlure our deeds. Could there be an affection more worth incouragement then the love to fiich a Matter ? Could there be a more juft caufe wherein to draw his fword then in thy quarrell } Yet this love, this quarrell cannot ftiield Peter from thy check : thy meek tongue (mites him gently, who had furioufly fmote thine enemy j Put up thy Jword. It was Peter's fword , but to put up, not to u(e : there is a (word which Peter may ufe 3 but it is of another metall. Our weapons are, as our warfare, fpiritual : if he fmite not with this, he incurs no lefs blame then for fmiting with the other 3 as for this material fword, what fhould he doe with it that is not allowed to ftrike ? When the Prince of Peace bade his followers (ell their coat and buy a fword, he meant to infinuatethe need of thefe arms, not their improvement 5 and to teach them the danger of the time, not the manner of the repulfe of danger. When they therefore (aid, Behold, here are two /words 3 he anfwered, It is enough : he (aid not, Go buy more. More had not been enow, if a bodily defence had been intended : David's tower had been too (height to yield fufficient furniture of this kind. When it comes to u(e, Peter's own fword is too much : Put up thy fword. In- deed there is a temporal fword 5 and that fword mutt be drawn, el(e wherefore is it ? but drawn by him that bears it$ and he bears it that is ordained to be an avenger, to execute Kkk 2 wrath 43 6 Contemplations. wrath upon him that cloeth evil? for he bears not thefwordin vain. If another man draw it, it cuts his ringers 5 and draws fo much bloud of him that unwarrantably wields it, as that he who takes the [word Jlull perifi with the [word. Can I chufe but wonder how Peter could thus ftrike unwounded > how he, whofe firft blow made the fray, could efcape hewing in pieces from that band of Ruffians > This could not have been, if thy power, O Saviour, had not reftrained their rage 5 if thy feafonable and (harp reproof had not prevented their revenge. Now, for ought I fee, Peter fmarts no lefs then Malchvs .* neither is Peter s ear lefs fmitten by the mild tongue of his Matter, then Malchm his ear by the hand of Peter. Weak Difciple I thou haji zeal, but not according to knowledge : there is not more danger in this aft of thine, then inconfi- deration and ignorance. The cup which my Father hath gi- ven me, Jhall I not drink^ it ? Thou draweft thy fword to refcue me from fufTering. Alas ! if I fufTer not, what would become of thee } what would become of mankind ? where were that eternal and juft Decree of my Father, wherein I am a Lamb flain from the beginning of the world $ Doft thou go about to hinder thine own and the whole world's Redemption > Did I not once before call thee Satan, for fuggefting to me this immunity from my Paflion > and doft thou now think to favour me with a reall oppofition to this great and neceflary work } Canft thou be fo weak as to imagine that this Suffering of mine is not free and voluntary > Canft thou be fo injurious to me as to think I yield, beeaufe 3 want aid to refift > Have I not given to thee and to the world many undeniable proofs of my Omnipotence > Didft thou not fee how eafy it had been for me to have blown away thefe poor forces of my adverfaries } Doft thou not know that, if I would require it, all the glorious troups of the Angels of Heaven ( any one whereof is more then worlds of men ) would prefently (hew themlclves ready to attend and refcue me } Might this have ftood with the Juftice of Peter and Malchus, &>c. 437 of my Decree, with the Glory of my Mercy, whh the Be- nefit of Man's Redemption, it had been done 5 my Power ihould have triumphed over the impotent malice of my enemies : but now, (ince that eternal Decree muft be ac- complilhed, my Mercy muft be approved, mankind muft be ranfomed 5 and this cannot be done without my Suf- fering 3 thy well-meant valour is no better then a wrong to thy felf, to the world, tome, to my Father. O gracious Saviour, whilft thou thus fmiteft thy Difciple, thou healeft him whom thy Difciple fmote. Many greater Miracles hadft thou done 5 none that bewraied more mercy and meeknefs then this laft Cure : of all other this ear of Malchu* hath the loudeft tongue to blazon the praife of thy Clemency and Goodnefs to thy very enemies. Where- fore came that man but in an hoftile manner to attach thee } Befides his own, what favour was he worthy of for his Mafters fake ? And if he had not been more forward then his fellows , why had not his skin been as whole as theirs? Yet, even amidft the throng of thine apprehenders, in the heat of their violence, in the height of their malice, and thine own inftant peril of death, thou healtft that un- necelTary ear, which had been guilty of hearing Blafphe- mies againft thee, and receiving cruell and unjuft charges concerning thee. O Malchtts, could thy ear be whole, and not thy heart broken and contrite with remorle for riling up againft Co mercifull and fo powerfull an hand ? Couldft thou chufe but fay, " O Bleffed Jefi , I fee it " was thy Providence that preferved my head, when my " ear was fmitten 5 it is thine Almighty Power that hath ec miraculoufly reftored that ear of mine which I had juftly " forfeited : this head of mine (hall never be guilty of " plotting any farther mifchief againft thee 5 this ear fhal! " never entertain any more reproaches of thy name 5 this " heart of mine (hall ever acknowledge and magnifie thy " tender mercies, thy Divine Omnipotence ? Couid thy fellows fee fuch a demonftration of Power and Goodneft K k k 3 with 438 Contemplations. with unrelenting hearts > Unthankfull Makhm, and cruell fbuldiers ! ye were worle wounded, and felt it not. God had ftruck your breads with a fearfull obduration, that ye ftill perfift in your bloudy enterprife. And they that had laid hold on Jefuf, led him away, 8tc. XLVII. Christ before Caiapbas. THat Traitour whom his own cord made (loon after) too faft, gave this charge concerning Jefa, Hold him f aft. Fear makes his guard cruell : they bind his hands, and think notwift can be ftrong enough for this Sampfin. Fond Jews, and Souldiers ! if his own will had not tied him fafter then your cords, though thofe Manicles had been the ftiffeft cables or the ftrongeft iron, they had been but threads of tow. What eyes can but run over to fee thole hands, that made Heaven and Earth, wrung together and bruifed with thofe mercilefs cords 5 to fee him bound, who came to reftore us to the liberty of the Sons of God 3 to lee the Lord of Life contemptuoufly dragged through the ftreets, firft to the houfe of Annas, then from thence to the houfe of Caiaphos, from him to Pilate, from Pilate to Herod, from Herod back again to Pilate, from Pilate to his Calvary : whilft in the mean time the bale rabble and leum of the incenfed multitude runs after him with (houts and (corns ? The aft of death hath not in it fo much mifery and horrour, as the pomp of death. And what needed all this pageant of Cruelty ? where- fore was this ftate and lingring of an unjuft execution? Was it for that their malice held a quick difpatch too much Mercy ? Chrift before • Caiaphas, 439 Mercy > Was it for that, whilft they meant to be bloudy, they would fain (eem juft ? A (udden violence had been palpably murtherous : now the colour of a legall procefs guilds over all their deadly fpight 3 and would leem to ren- der them honefl", and the accuied guilty. This attachment, this convention of the innocent was a true night-work 5 a deed of fo much darknels was not for the light. Old Annas and that wicked Bench of gray- headed Scribes and Elders can be content to break their fleep to doe miichief : Envy and Malice can make noon of midnight. It is refolved he (hall die -, and now pretences mull: be (ought that he may be cleanly murthered. All evil begins at the Sanctuary : The Priefts and Scribes and Elders are the flrft in this bloudy (cene j they have pay'd for this head, and now long to fee what they (hall have for their thirty illverlings. The Bench is fet in the Hall of Caiaphas : Falfe witnefles are (ought for, and hired : they agree not, but fhame their fuborners. Woe is me ! what fafety can there be for Innocence,when the evidence is wil- fully corrupted ? What State was ever (b pure, as not to yield fbme miicreants, that will either (ell or lend an Oath? What a brand hath the wifedom of God fet upon falfhoodj even dillonance and diffraction? whereas Truth ever holds together, and jars not whilft it is it felf O Saviour, what a perfect innocence was in thy Life, what an exact purity in thy Doctrine, that malice it (elf cannot (b much as devife what to (lander ? It were hard if Hell fhould not find (bme Factours upon earth. At laft two WitnelTes are brought in, that have learned to agree with themfelves, whilft they dif- fered from truth s they (ay the fame, though falfe 5 This fel- low fiid, I am able to dejiroy the Temple ofGod^ and build it again in three days. Perjured wretches ! Were the(e the terms that you heard from that Sacred mouth ? Said he for- mally thus as ye havedepofed? It is true, he (pake of a Tem- ple, ofdejiroying, of buildings of three days 5 but did he fpeak of that Temple5of his owndeftroying,of a material building in. q. 4 o Contemplations. in that fpace •> He (b\d,Defiroy ye : Ye fay, I aw able to de- fir 'oy. He faid, this Temple of his body : Ye fay, the Temple of God. He faid, I will make up this Temple of my body in three days : Ye fay, / am able in three days to build this material Temple of God. The words were his, the fentence yours: The words were true, the evidence falfe. So whilfl you report the words, and milreport the lenfe, ye fwear a true falfhood, and are truly forfworn. Where the refolu- tions are fixed, any colour will ferve. Had thofe words been fpoken, they contained no crime 3 had he been fuch as they fuppofed him, a meer man, the fpeech had carried a femblance of oftentation, no femblance of Blafphemy : yet how vehement is Caiaphas for an anfwer ? as if thofe words had already battered that facred pile, or the pro- teftation of his ability had been the higheft treafbn againfl: the God of the Temple. That infinite Wifedom knew well how little fatisfa&ion there could be in anfwers, where the fentence was determined. Jefus held his peace. Where the asker is unworthy, the queftion captious, words bootlefs, the beft anfwer is filence. Erewhile his juft and moderate fpeech to Annas was re- turned with a buffet on the cheek 5 now his filence is no lefs difpleafing. Caiaphas was not more malicious then crafty : what was in vain attempted by witnefles, fhall be drawn out of Chrifi's own mouth 5 what an accufation could not effefr, an adjuration fhall : 1 adjure thee by the living God, that thou tell us whether thou be the Chrift, the Son of God. Yea, this was the way to fcrew out a killing anfwer. Caia* phas, thy mouth was impure, but thy charge is dreadfull. Now if Jefus hold his peace, he is cried down for a pro- fane difregard of that awfull Name 5 if he anfwer, he is enfnared : an affirmation is death 5 a denial worfe then death. No, Caiaphas, thou fhalt well know it was not fear that all this while flopped that Gracious mouth : thou fpeakeft to him that cannot fear thofe faces he hath made : he that hath charged us to confefs him, cannot but confefs him- Chrifl: before Caiaphas. 441 himfelf Jcfis faith unto him, Thou hafl faid. There is a time to jj>eal^, and a time to keep (ilence. He that is the Wifedom of his Father, hath here given us a pattern of both. We may not (b fpeak as to give advantage to cavils 5 we may not be fo iilent as to betray the Truth. Thou (halt have no more caule, proud and intuiting Caiaphas, to complain of a fpeechlefs* pri- soner : now thou (halt hear more then thou demanded!!: : Hereafter fi all ye fee the Son of man fitting on the right hind of power, and coming in the clouds of Heaven, There (pake my Saviour^ the voice of God, and not of man. Hear now, info- lent High Prieft, and be confounded. That Son of man whom thou feeft, is the Son of God whom thou canft not fee. That Son of man, that Son of God, that God and man whom thou now feeft ftanding deipicably before thy Confiftorial (eat in a bale deje thou art fpat upon, that art fairer then the fins of men 5 thou art buffeted, in whofe mouth was no guiles thou art derided, who art cloathed with Glory and Majefty. In the mean while, how can I enough wonder at thy in- finite Mercy, who in the midft of all thefe wofull indigni- ties couldfc find a time to caft thine eyes back upon thy trail and ingratefull Dilciple } and in whole gracious ear Peters Cock founded louder then all thele reproaches? O Saviour, thou who in thine apprehenfion couldft forget all thy dan- ger, to correct and heal his over-lafhing, now in the heat of thy arraignment and condemnation canft forget thy own milery, to reclaim his errour '■> and by that feafonable glance of thine eye, to ftrike his heart with a needfull remorle. He that was lately fc> valiant to fight for thee, now the next morning is lb cowardly as to deny thee : He (hrinks at the voice of a Maid, who was not daunted with the light of a Band. O Peter, had thy flip been fudden, thy fall had been more eafy : Premonition aggravates thy offence , that ftone was foreftiew'd thee whereat thou ftumbledft : neither did thy warning more adde to thy guilt, then thine own fore- Chrift before Caiaphas. 443 Fore-refolution. Howdidft thou vovv,though thou fhouldft die with thy Mafter, not to deny him ? Hadft thou faid nothing, but anfwered with a trembling filence, thy fhame had been the leis. Good purpofes, when they are not held, do Co far turn enemies to the entertainer of them , as that they help to double both his fin and puni foment. Yet a fingle denial had been but eafie 3 thine ( I fear to (peak it.) was lined with fwearing and execration. Whence then, oh whence was this fo vehement and pe- remptory dilclamation of Co gracious a Mafter } What fuch danger had attended thy profeliion of his attendence ? One of thy fellows was known to the High pried: for a Follower of Jefus 3 yet he not onely came himfelf into that open Hall, in view of the Bench, but treated with the Maid that kept the door to let thee in alio. She knew him what he was 5 and could therefore ipeak to thee, as brought in by his mediation , Art not thou alfo one of this mans Difciples . Do you 1 e think I may take your complaint'for a crime ? If I muft " judge for you, why have you judged for your felves ? u Could ye (uppole that I would condemn any man un- " heard? If your Jewijh Laws yield you this liberty, " the Roman Laws yield it not to me. It is not for me " to judge after your laws , but after our own. Your "prejudgment may not fway me. Since ye have gone " fo far, be ye your own carvers of Juftice 5 Take ye him^ " and judge him according to your Law. O Pilate, how happy had it been for thee, if thou hadft held thee there > thus thou hadft wafh'd thy hands more clean then in all thy balbns. Might Law have been the rule of this Judgment, and not Malice, this bloud had not been (hed. How palpably doth their tongue bewray their heart ? // *r not lawful/ for m to put any man to death. Pilate Chrift before Pilate. 447 Pilate talks of Judgment, they talk of Death. This was their onely aim : Law was but a colour, Judgment was but a ceremony , Death was their drift, and without this nothing. Bloud-thirfty Priefts and Elders ! it is well that this power of yours is reftrained : no Innocence could have been fafe , if your lawlefs will had had no limits. It were pity this fword fnould be in any but jufl: and fbber hands. Your fury did not always confult with Law: what Law allowed your violence to Stephen^ to Paul and Barnabas , and your deadly attempts againft this Blefled Jefus whom ye now perfecute } How lawfull was it for you to procure that death which ye could not inflift ? It is all the care of Hypocrites to feek umbrages and pretences for their hatefull purpofes $ and to make no other ufe of Laws ( whether Divine or humane) but to lerve turns. Where death is fore-refblved , there cannot want ac- cufations. Malice is not fo barren as not to yield crimes enough. And they began to accufe him , faying , We found this fellow perverting the nation 5 and forbidding to give tribute unto Cddfar , faying that he himfelf is Chrift and King, " What accufetions faidft thou , O Pilate ? Hainous " and capitall. Thou mighteft have believed our confi- dent intimation: but fince thou wilt needs urge us to " particulars, know that we come furniftied with fuch an *c inditement as (hall make thine ears glow to hear it. Be- " fides that Blafphemy whereof he hath been condemned " by us , this man is a Seducer of the people , a raifer of " Sedition, an ufurper of Sovereignty. O impudent lug- geftion ! What marvell is it, O Saviour, if thine honefl* iervants be loaded with flanders , when thy moft inno- cent perfon efcaped not fo (hamefull criminations } Thou a perverter of the Nation, who taughteft the way of God truely ? Thou a forbidder of Tribute , who pay- edft it, who prefcribedft it, who provedft it to be C He knew there was no Fault to be found in Jefus -0 he knew there was no Crime that was not to be found in Barabbas : yet he hears (and blufhes to hear) them fay, Not him, but Barabbas. Was not this (think we) out of fimilitude ok condition ? Every thing affecls the like to it (elf 5 every thing afFe&s the prefervation of that it liketh. What wonder is it then if ye Jews, who profefs your (elves the murtherers of that Juft One, favour a Barabbas ? O Saviour, what a killing indignity was this for thee to hear from thine own Nation ? Haft thou refuted all Glory, to put on (hame and mifery for their fakes ? Haft thou difregarded thy BlefTed fel£ to lave them } and do they refufe thee for Barabbas . O Pilate , where now is thy (elf and thy people ? whereas a good confcience would have ftuck by thee for ever, and have given thee boldnefs before the face of that God which thou and thy people (hall never have the Happinels to behold. The Jews have play'd their firft part 5 the Gentiles mud now aft theirs. Cruell Pilate , who knew Jefus was deli- vered for envy, accufed falily, malicioufly purfued, hath turned his profered chaftifement into fcourging. Then Pi- late tool^Jefus and fcourged him. Woe is me, dear Saviour 5 I feel thy lathes 5 I (hrink under thy painfull whippings 5 thy nakednefs covers me with (hame and confufion. That tender and precious body of thine is galled and torn with cords. Thou that didfi: of late water the garden of Geph- femani with the drops of thy bloudy fweat, doft now be- dew the pavement of Pilate s Hall with the (howrs of thy bloud. How fully haft thou made good thy word, / gave my back to the fmiters, and my cheeks to them that plucked off the hair , / hid not my face front fiame and /pitting . Thele, for the greater ter- rour of their concourle, are called together 5 and whether by the connivence or the'command of their wicked Gover- nour, or by the inftigation of the malicious Jews, confpire to anticipate his death with (corns, which they will after inflict with violence. O my Bleffed Saviour, was it not enough that thy Sa- cred Body was ftripped of thy garments, and waled with bloudy (tripes } but that thy Perlbn mull: be made the moc- king-ftock of thine infulting enemies, thy Back dilguifed with purple robes, thy Temples wounded with a thorny Crown, thy Face lpat upon, thy Cheeks buffetted, thy Head fmitten, thy Hand fceptred with a reed, thy Self de- rided with wry mouths, bended knees , fcoffing acclama- tions } Inlblent Souldiers ! whence is all this jeering and (port, but to flout Majefty ? All thele are the ornaments and ceremonies of a Roy all Inauguration, which now in (corn ye call upon my defpiled Saviour. Goe on, make your felves merry with this jolly paftime. Alas I long agoe ye now feel whom ye (corned-. Is he a King, think you, whom ye thus play'd upon } Look upon him with gnalhing and honour, whom ye look'd at with mockage and inlultation. Was not that Head fit for your Thorns, which you now lee crowned with Glory and Majelty } Was not that Hand fit for a Reed, whofe iron Scepter crufhes you to death ? Was not that Face lit to be fpat up- on, from the dreadfull afpeft whereof ye are ready to de- fire the mountains to cover you > In the mean time, whither, O whither doft thou ftoop, O thou coeternal Son of thine eternal Father ? whither doft Mmm 3 thoiii 45 4 Contemplations. thou abafe thy felf for me? I have finned, and thou art punifhed 5 1 have exalted my felf, and thou art deje&ed 5 I have clad my felf with (hame, and thou art (tripped 5 I have made my felf naked,and thou art cloathed with robes of diihonour $ my head hath deviled evil, and thine is pierced with thorns } I have fmitten thee, and thou art (mitten' for me 5 I have difhonoured thee, and thou for my fake art (corned 5 thou art made the fport of men for me, that have delerved to be intuited on by Devils. Thus difguiled, thus bleeding, thus mangled, thus de- formed art thou brought forth, whether for compaffion, or for a more univerfall derifion, to the furious multitude, with an Ecce homo , Behold the man : look upon him, O ye mercilels Jews } fee him in his (hame, in his wounds and bloud, and now fee whether ye think him miferable e- nough. Ye fee his Face blew and black with buffeting, his Eyes fwoln, his Cheeks beflabbered with fpittle, his Skin torn with fcourges, his whole Body bathed in bloud 3 and would ye yet have more } Behold the man 3 the man whom ye envied for his greatnefi, whom ye feared for his uiur- pation : Doth he not look like a King ? is he not royalty drefled } See whether his magnificence do not command reverence from you. Would ye with a finer King } Are ye not afraid he will wreft the Scepter out offajars hand ? Behold the man. Yea, and behold him well, O thou proud Pilate^ O ye cruel Souldiers, O ye in(atiable Jews. Ye fee him bale, whom ye fhall (ee glorious 5 the time (hall (urely come wherein ye (hall (ee him in another dre(s : he (hall (hine whom ye now (ee to bleed 5 his Crown cannot be now (6 ignominious and painfull, as it (hall be once majeftical and precious 3 ye who now bend your knees to him in (corn, (hall (ee all knees both in Heaven and in earth and under the earth to bow before him in an awfull adoration 5 ye that now fee him with contempt, (hall behold him with horrour. What Chrift before Pilate. 455 What an inward war do I yet find in the breaft of Pi- late ? His Confidence bids him fpare, his Popularity bids him kill. His Wife, warned by a Dream, warns him to have no hand in the blond of that jttjl man \ the importunate multitude prefles him for a (entence of death. All fhifts have been tried to free the man whom he hath pronounced innocent : All violent motives are urged to condemn that man whom malice pretends guilty. In the height of this ftrife, when Conlcience and moral Juftice were ready to fway Pilate s diffracted heart to a juft difmiffion, I hear the Jews cry out, If thou let this man goe, thou art not C^firs friend. There is the word that ftrikes it dead : it is now no time to demur any more. In vain (hall we hope that a carnal heart can prefer the care of his Soul to the care of his fafety and honour, God to Cafir. Now J. Jus muft die : Pilate hafts into the Judgment-hall y the Sentence (ticks no longer in his teeth, Let him be crucified. Yet how foul (6 ever his Soul (hall be with this raft, his hands (hall be clean. He toohjvater and rvajbed his hands before the multitude, faying, I am innocent of the bloud of this juft perfon : fee ye to it. Now all is fafe I wis: this is expiation enough } water can wafh off bloud, the hands can cleanle the heart : proteft thou art innocent , and thou canft not be guilty. Vain Hypocrite I canft thou think to fcape fo ? Is Murther of no deeper dye } Canft thou dream waking, thus to avoid the charge of thy wife*s dream ? Is the guilt of the bloud of the Son of God to be wip'd off with fuch eafe } What poor fhifts do foolifh finners make to beguile themfelves ? Any thing will (erve to charm the Confcience, when it lifts to deep. But, Oh Saviour, whilft Pilate thinks to wafh off the guilt of thy bloud with watery I know there is nothing that can wafh off the guilt of this his (in but thy bloud. Oh do thou wafti my Soul in that precious bathe, and I fhall be clean. Oh Pilate, if that very bloud which thou fheddeft 456 Contemplations. fheddeft do not wafti off the guilt of thy bloudfhed, thy water doth but more defile thy Soul , and intend that fire wherewith thou burneft. Little did the defperate Jews know the weight of that bloud, which they were fo forward to wifh upon them- felves and their children. Had they deprecated their in- tereft in that horrible murther, they could not (b eafily have avoided the vengeance :* but now that they fetch it upon themfelves by a willing execration, what fhould I fay, but that they long for a curfe ? it is pity they (hould not be miferable. And have ye not now felt, O Nation worthy of plagues, have ye not now felt what bloud it was whofe guilt ye affe&ed ? Sixteen hundred years are now palTed fince you wifhed your felves thus wretched : have ye not been ever fince the hate and (corn of the world ? Did ye not live ("many of you) to (ee your City buried in afhes, and drowned in bloud } to lee your (elves no Nation > Was there ever people under Heaven that was made (b famous a (pe&acle of miiery and defolation } Have ye yet enough of that bloud which ye called for upon your (elves and your children ? Your former Cruelties, Un- cleannefles, Idolatries coft you but (bme fhort Captivities $ God cannot but be juft : this Sin, under which you now lie groaning and forlorn, muft needs be fo much greater then thefe, as your valuation is more } and what can that be other then the murther of the Lord of Life > Ye have what ye wilht : be miferable till ye be penitent. XLIX. The Crucifixion. 457 XL 1 x. The Crucifixion. THE fentence of Death is paft,and now who can with dry eyes behold the fad pomp of my Saviour's bloudy execution ? All the ftreets are full of gazing fpe&atours, waiting for this ruefull fight. At laft, O Saviour, there thou comeft out of Pilate's gate, bearing that which fhall fbon bear thee. To expeft thy Crofs was not torment e- nough 5 thou muft carry it. All this while thou fhak not onely fee, but feel thy death before it come 3 and muft help to be an agent in thine own Paffion. It was not out of favour, that, thofe fcornfull robes being ftripped off, thou art led to death in thine own cloaths. So was thy face befmeared with bloud, fb fwoln and difcoloured with bufferings, that thou couldft not have been known but by thy wonted habit. Now thine infulting enemies are fb much more imperioufly cruell, as they are more fure of their fuccefs. Their mercilefs tormentings have made thee half dead already : yet now, as if they had done nothing, they begin afreih 5 and will force thy weakned and fain- ting nature to new tasks of pain. The traniverfe of thy Crofs (at lead:) is upon thy fhoulder : when thou canft fcarce goe, thou muft carry. One kicks thee with his foot, another ftrikes thee with his ftaff, . another drags thee haftily by thy cord, and more then one fpur on thine un- pitied wearinefs with angry commands of hafte. Oh true form and ftate of a fervant ! All thy former a&ions, O Saviour , were ( though painfull, yet ) free 3 this, as it is in it felf fervile, fo it is tyrannoufly inforced : Inforced yet more upon thee by thy own Love to mankind, then by their power and defpight. It was thy Father that N n n laid 458 Contemplations. laid upon thee the iniquity of us all : It was thine own Mercy that caufed thee to bear our fins upon the Crofs, and to bear the Crofs (with the curfe annexed to it) for our fins. How much more voluntary mull: that needs be in thee, which thou required to be voluntarily undertaken by us ? It was thy charge, If any man will come after me, let him deny himjelf and take up his crofs, and follow me* Thou didft not fay, Let him bear his crofs as foiceably im- pofed by another 3 but, Let him take up hk crofs, as his free burthen : free in refpecl: of his heart, not in refpeft of his hand : fo free, that he {hall willingly undergoe it, when it is laid upon him 3 not fo free as that he (hall lay it upon himfelf unrequired. O Saviour, thou didft not fhatch the Crofs out of the Souldiers hands , and caft it upon thy fhoulder 5 but when they laid it on thy neck, thou under- wenteft it. The conftraint was theirs, the will was thine. It was not Co heavy to them, or to Simon, as it was to thee : they felt nothing but the wood, thou felteft it clogged with the load of the firs of the whole world. No marvel! if thou faintedft under that fad burthen , thou that beareft up the whole earth by thy word, didft fweat, and pant, and groan under this unfupportable carriage. O BlefTed Jefu, how could I be confounded in my felf to fee thee, after fo much lofs of bloud and over-toilednefs of pain, languifhing under that fatal Tree ! And yet why (hould it more trouble me to fee thee finking under thy Crofs now , then to fee thee anon hanging upon thy Crofs } In both thou wouldft render thy lelf weak and miferable, that thou mighteft fo much the more glorify thy infinite mercy in fufTering. Jt is not out of any companion of thy mifery, or care of thine eafe, that Simon of Cyrene is forced to be the porter of thy Crofs 5 it was out of their own eagernefs of thy di£ patch : thy feeble paces were too flow for their purpofe^ their third: after thy bloud made them impatient of delay. If thou have wearily ftruggled with the burthen of thy ihame all along the ftreets of Jerufalem, when thou comeft once paft The Crucifixion. 45^ paft the gates, an helper (hall be deputed to thee : the ex- pedition of thy death was more (weet to them, then the pain of a lingring paflage. What thou faidft to Judas, they lay to the Executioner, What thou doefi, doe quickly, Whilft thou yet liveft, they cannot be quiet, they cannot be fafe : to haften thine end, they lighten thy carriage. Hadft thou done this out of choice which thou didflr out of conftraint, how I (hould have envied thee, O Simon of Cyrene, as too happy in the honour to be the firft man that bore that Crofs of thy Saviour, wherein millions of blefled Martyrs have (fince that time) been ambitious to fuc- ceed thee ? Thus to bear thy Crofs for thee, O Saviour, was more then to bear a Crown from thee. Could I be worthy to be thus graced by thee, I (hould pity all other glories. Whilft thou thus paiTeft, O dear Je/u, the ftreets and ways refoun^ not all with one note. If the malicious Jews and cruell Souldiers iniulted upon thee, and either haled or railed thee on with a bitter violence, thy faithfull Follow- ers were nolefs loud in their moans and emulations '-> neither would they endure that the noife of their cries and lamenta- tions (hould be drowned with the clamour of tho(e reproa- ches : but efpecially thy BlefTed Mother, and thofe other zealous alTociates of her own (ex, were moft paffionate in their wailings. And why (hould I think that all that de- vout multitude which (b lately cried Hofinna in the (Ireets, did not al(b bear their part in thefe publick condolings ? Though it had not concerned thy (elf, O Saviour, thine ears had been (till more open to the voice of grief then of malice : and (b thy lips alfo are open to the one, (hut to the other. Daughters of Jerujalem, weep not for me, but weep for your felves and for your children. Who would not have thought, O Saviour, that thou (houldft have been wholly taken up with thine own (brrows ? The expecta- tion of (b bitter a Death had been enough to have over- whelmed any Soul but thine : yet even now can thy gracious N n n 2 eye 460 Contemplations. eye find time to look beyond thine own mileries, at theirs 5 and to pity them, who, infenfible of their own infiiing condition , mourned for thine now prefent. They fee thine extremity, thou forefeeft theirs j they pour out their fbrrow upon thee, thou diverteft it upon themfelves. We filly creatures walk blindfolded in this vale of tears, and little know what evil is towards us : onely what we feel we know} and whilft we feel nothing, can find leifure to beftow our commiferation on thofe who need it perhaps lefs then our (elves. Even now, O Saviour, when thou wert within the view of thy Calvary, thou canft forefee and pity the valuation of thy Jerufalem } and giveft a fad Pro- phecy of the imminent deftru&ion of that City which lately had coft thee tears , and now (hall coft thee bloud. It is not all the indign cruelty of men that can rob thee of thy Mercy. Jerufalem could not want Malefa&ours, trough Barab- has was difmiiTed. That all this execution might leem to be done out of the zeal ofjuftice, two capital offenders, adjudged to their Gibbet, (hall accompany thee, O Saviour, both to thy death, and in it. They are led manicled after thee, as lefs criminous : no ftripes had difabled them from bearing their own CrolTes. Long agoe was this unmeet fbciety foretold by thine Evangelical Seer , He wm taken from prifin and from judgment 5 He was cut out of the land of the living x, He made hk grave with the Wicked. O BlelTed Jeju, it had been difparagement enough to thee to be fbr- ted with the beft of men, (fince there is much fin in the perfected, and there could be no fin in thee , ) but to be matched with the (cum of mankind , whom vengeance would not let to live, is fuch an indignity as confounds my thoughts. Surely there is no Angel in Heaven but would have been proud to attend thee j and what could the earth afford worthy of thy train? yet malice hath fuited thee with company next to Hell 5 that their vicioufnefs might reflect upon thee, and their fin might ftain thine In- nocence, The Crucifixion. 46 1 nocence. Ye are deceived, O ye fond Judges : This is the way to grace your dying malefactours 3 this is not the way to difgrace him whole guiltlefhefs and perfection triumph 'd over your injuftice : his prefence was able to make your Thieves happy 3 their prefence could no more blemifh him then your own. Thus guarded, thus attended, thus ac- companied art thou, BlefTed jfe///,led to that loathfbme and infamous hill, which now thy laft bloud (hall make Sacred : now thou fetteft thy foot upon that riling ground which (hall prevent thine Olivet , whence thy Soul (hall firft a- fcend into thy Glory. There whilft thou artdrefltng thy felf for thy laft Aci , thou art prefented with that bitter and farewell-potion wherewith dying Malefaftours were wont to have their fenfes ftupified, that they might not feel the torments of their execution. It was but the common mercy of men to alleviate the death of Offenders 5 fince the intent of their laft doom is not fb much pain, as dilTolution. That draught, O Saviour, was not more welcome to the guilty then hatefull unto thee. In the vigour of all thine inward and outward fenfes thou wouldft incounter the moft violent afTaults of death, and fcornedft to abate the leaft touch of thy quickeft apprehenlion. Thou well kneweft that the work thou wenteft about would require the ufe of all thy powers } it was not thine eafe that thou foughteft , but our Redemption 3 neither meanteft thou to yield to thy laft enemy , but to refift and to overcome him : which that thou mighteft doe the more glorioufly, . thou challenged!! him to doe hisworft} and in the mean time wouldft not disfurnilh thy felf of any of thy power- full faculties. This greateft combat that ever was Ihall be fought on even hand : neither wouldft thou ileal that Vic- tory which thou now atchievedft over Death and Hell. Thou didft but touch at this cup j it is a far bitterer then this that thou art now drinking up to the dregs : thou re- fufedft that which was offered thee by men, but that which N n n 3 was 46 2 Contemplations. was mixed by thine eternal Father ( though mere Gall and Wormwood ) thou didft drink up to the laft drop. And therein, O BleiTed jfe/7/, lies all our health and falvation. I know not whether I do more (uffer in thy pain, or joy in the iflue of thy Suffering. Now, even now, O Saviour, art thou entring into thofe dreadfull lifts, and now thou art grappling with thy laft enemy $ as if thou hadft not differed till now, now thy bloudy Pailion begins : a cruell expoliation begins that violence. Again do thefe grim and mercilefs Souldiers lay their rude hands upon thee, and ftrip thee naked , a- gain are thofe bleeding wales lay'd open to all eyes 5 again muft thy Sacred Body undergoe the (hame of an abhorred nakednefs. Lo, thou that cloatheft man with raiment, beafts with hides, fifties with (bales and (hells, earth with flowers, Heaven with Stars, art defpoiled of cloaths, and (landed expofedto the fcorn of all beholders. As the Firft Adam entred into his Paradife, fo doft thou ( the Second Adam ) into thine, naked 3 and as the Firft Adam was cloathed with Innocence when he had no cloaths, {6 wert thou ( the Second ) too : and more then fo 5 thy naked- nefs, O Saviour, cloaths our Souls not with Innocence one- ly, but with Beauty. Hadft not thou been naked, we had been cloathed with confufion. O happy nakednefs , whereby we are covered from (hame ! O happy (hame, whereby we are inverted with glory ! All the beholders Hand wrapped with warm garments ■> thou onely art ftrip- ped to tread the wine-prefs alone. How did thy Blefled Mother now with her veil upon thy (boulders ? and that Difciple who lately ran from thee naked, wifh'd in vain that his loving pity might doe that for thee, which fear for- ced him to for himfelf. Shame is fucceeded with Pain. Oh the torment of the Crofs ! Methinks I (ee and feel how, having faftned the tranfverfe to the body of that fatal Tree, and laid it upon the ground, they racked and (trained thy tender and (acred Lims, The Crucifixion. 463 Lims, to fit the extent of their fore-appointed raeafure 3 and having tentered out thine arms beyond their natural reach, how they faftned them with cords, till thole ftrong iron nails ( which were driven up to the head, through the palms of thy BlelTed hands ) had not more firmly then painfully fixed thee to the Giboet. The tree is railed up, and now not without a vehement concuilion fettled in the mortile. Woe is me ! how are thy joynts and finews torn, and ftretched till they crack again, by this torturing diftenfion } how doth thine own weight torment thee, whilft thy whole body refts upon this forced and dolorous hold, till thy nailed feet bear their part in a no-lels-affiic- tive lupportation } How did the rough iron pierce thy Soul, whilft, palling through thole tender and fenfible parts, it carried thy flefh before it, and as it were rivetted it to that (hamefull Tree ? There now, O dear Jefi , there thou hangeft between Heaven and earth, naked, bleeding, forlorn, defpicable, the fpedtacle ofmileries, the fcorn of men. Be abaiTied, O ye Heavens and earth, and all ye creatures wrap up your ltlves in horrour and confufion, to lee the fhame and pain and curie of your moll: pure and Omnipotent Creatour. How could ye fubfifr, whilft he thus luffers in whom ye are ? O Saviour, didft thou take flelh for our Redemption, to be thus indignly ufed , thus mangled, thus tortured ^ Was this meafure lit to be offered to that Sacred Body that was conceived by the Holy Ghoft of the pure fubftance of an immaculate Virgin } Woe is me ! that which was un- Ipotted with fin , is all blemilhed with humane cruelty,, and fo wofully disfigured, that the Blefled Mother that bore thee could not now have known thee 5 fo bloudy were thy Temples, lb fwoln and dilcoloured was thy Face, lb was the Skin of thy whole body ftreaked with red and blew ftripes, (b did thy thorny diadem (hade thine Hea- venly Countenance, Co did the ftreams of thy bloud cover and deform all thy Parts. The eye of Senle could not di- ftinguifh. 464 Contemplation*. ftinguifh thee, O dear Saviour, in the neareft proximity to thy Crofs : the eye of Faith fees thee in all this diftance* and by how much more ignominy, deformity, pain it finds in thee, fo much more it admires the glory of thy mercy. Alas ! is this the Head that is decked by thine eternall Fa- ther with a Crown of pure gold, of immortall and incom- prehensible Majefty, which is now bullied with thorns? Is this the Eye that law the Heavens opened, and the Holy Ghoft defcending upon that Head, that faw fuch resplen- dence of Heavenly brightnefs on mount Tabor, which now begins to be overclouded with death ? Are thefe the Ears that heard the voice of thy Father owning thee out of Heaven, which now tingle with burfettiegs, and glow with reproaches, and bleed with thorns } Are thefe the Lips that fpake as never man fpake, full of grace and power, that called out dead Lazarus, that eje&ed the ftubborneft Devils, that commanded the cure of all dileafes, which now are fwoln with blows, and difcoloured with blewnefs and bloud } Is this the Face that (hould be fairer then the fins of men, which the Angels of Heaven fo defired to fee, and can never be fatisfied with feeing, that is thus foul with the nafty mixtures of fvveat, and bloud, and fpittings on ? Are thefe the Hands that firetched out the Heavens as a cur- tain, that by their touch healed the lame , the deaf, the blind, which are now bleeding with the nails } Are thefe the Feet which walked lately upon the liquid pavement of the fea, before whole footftool all the Nations of the earth are bidden to worlhip, that are now fo painfully fixed to the Crofs } O cruell and unthankfull mankind, that of- fered fuch meafure to the Lord of Life ! O infinitely-mer- cifull Saviour, that wouldft fuffer all this for unthankfull mankind ! That fiends fhould doe thefe things to guilty fouls, it is ( though terrible, yet ) juft 5 but that men {hould doe thus to the Blefled Son of God, it is beyond the capacity of our horrour. Even the moft hoftile difpofitions have been onely con- tent The Crucifixion. 465 tent to kill 5 Death hath fated the moft eager malice : thine enemies, O Saviour, held not themfelves fatisfied, unlefs they might enjoy thy torment. Two Thieves are appoin- ted to be thy companions in death 5 thou art defigned to the midft, as the chief malefa&our : on whether hand fbever thou looked, thine eye meets with an hatefull partner. But, O BlelTed Jeju, how (hall I enough admire and cele- brate thy infinite Mercy, who madeft fo happy an ufe of this Jewijh defpight, as to improve it to theoccafion of the Sal- vation of one, and the comfort of millions } Is not this, as the laft, fo the greateft fpecialty of thy wonderfull compafc (ion, to convert that dying Thief > with thofe nailed hands to (hatch a Soul out of the mouth of Hell } Lord, how L blefs thee for this work ? how do I ftand amazed at this, a- bove all other the demonftrations of thy Goodnefs and Pow- er } The Offender came to die : nothing was in his thoughts but his guilt and torment : whiljl he was yet in his blond, thou faidfi, This Soul jluU live. Ere yet the intoxicating Potion could have time to work upon his brain, thy Spirit infufes Faith into his heart. He that before had nothing in his eye but prefent death and torture, is now lifted up above his Crofs in a bleffed ambition 5 Lord, remember me when thou comcfl into thy K.ingdom. Is this the voice of a Thie£ or of a Difciple ? Give me leave, O Saviour, to borrow thine own words j Verily I have not found Jo great faith, no not in all Ifrael. He faw thee hanging miferably by him, and yet ftyles thee Lord*, he faw thee dying, yet talks of thy Kingdom^ he felt himfelf dying, yet talks of a future re- membrance. O Faith ftronger then death, that can look beyond the Crofs at a Crown } beyond difYolution at a re- membrance of Life and Glory ! Which of thine eleven were heard to fpeak fo gracious a word to thee in thefe thy laft pangs } After thy Refurre&ion and knowledge of thine im- paffible condition it was not ftrange for them to talk of thy Kingdom } but in the midft of thy (hamefull death, for a dying malefa&our to fpeak of thy reigning, and to implore O o o thy 466 Contemplations. thy remembrance of himfelf in thy Kingdom, it is fuch an improvement of Faith as raviftieth my Soul with admiration. O blefled Thief, that haft thus happily ftoln Heaven ! How worthy hath thy Saviour made thee to be a partner of his fufferings, a pattern of undauntable belief, a fpe&acle of unfpeakable mercy ? This day fialt thou be with me in Pa- radife. Before I wondred at thy Faith 5 now I envy at thy Felicity. Thou cravedft a remembrance 5 thy Saviour ipeaks of a prefent pofleflion, This day : thou fuedft for remembrance as a favour to the abfent --, thy Saviour fpeaks of thy prefence with him : thou fpakeft of a Kingdom 3 thy Saviour of Paradife. As no Difciple could be more faithfull, fo no Saint could be happier. O Saviour, what a precedent is this of thy free and powerfull grace } Where thou wilt give, what unworthinels can bar us from Mer- cy ? when thou wilt give, what time can prejudice our vo- cation } who can delpair of thy goodnefs, when he that in the morning was porting towards Hell , is in the eve- ning with thee in Paradife > Lord, he could not have fpo- ken this to thee, but by thee, and from thee. What po£ fibility was there for a Thief to think of thy Kingdom, without thy Spirit ? That good Spirit of thine breathed upon this man, breathed not upon his fellow 5 their trade was alike, their fin was alike, their ftate alike, their crols alike, onely thy Mercy makes them unlike : One is taken \ the other is refufed. Blefled be thy Mercy in taking one 5 blefled be thy Juftice in leaving the other. Who can defpair of that Mercy? who cannot but tremble at that Juftice > Now, O ye cruel 1 Priefts and Elders of the Jews, ye have full leifure to fked your eyes with the fight ye fo much longed for 5 there is the bloud ye purchafed : and is not your malice yet glutted ? Is not all this enough, without your taunts and feoffs and fports at fo exquifite a mifery > The people, the paflenger6 are taught to infult, where they fhould pity. Every man hath a (corn ready to caft at a dying innocent. A generous nature is more wounded with The Crucifixion. 467 with the tongue, then with the hand. O Saviour, thine ear was more painfully pierced then thy brows, or hands, or feet. It could not but goe deep into thy Soul, to hear thefe bitter and girding reproaches from them thou cameft to lave. But, alas ! what flea-bitings were thefe in companion of thofe inward torments which thy Soul felt in the fenfe and apprehenfion of thy Father's wrath for the fins of the whole world, which now lay heavy upon thee for fatisfadtion ? This, oh this was it that prelted thy Soul as it were to the neathermoft Hell. Whilft thine Eternall Father look'd lo- vingly upon thee, what didft thou, what neededft thou to care for the frowns of men or Devils } but when he once turn'd his face from thee, or bent his brows upon thee, this, this was worfe then death. It is no marvell now, if darknefs were upon the face of the whole earth, when thy Father's Face was eclipfed from thee by the interposition of our fins. How (hould there be light in the world with- out, when the God of the world, the Father of lights, com- plains of the want of light within ? That word of thine, O Saviour, was enough to fetch the Sun down out of Hea- ven, and to diflblve the whole frame of Nature, when thou criedft, My God, my God, why haft thou forfaken me . Thou well kneweft nothing could be more cor- diall to thine enemies, then to hear this fad language from thee : they could fee but the outfide of thy fufferings , never could they have conceived fb deep an anguifh of thy Soul, if thy own lips had not expreffed it. Yet, as not regarding their triumph, thou thus poureft out thy fbrrow : and when fo much is uttered, who can conceive what is felt ? How is it then with thee, O Saviour, that thou thus aftonifheft men and Angels with fo wofull a quiritation ? Had thy God left thee > Thou not long fince faidft, 1 and my Father are one : Are ye now fevered } Let this thought be as far from my Soul, as my Soul from Hell. No more O o o 2 can 468 Contemplations. can thy BleiTed Father be feparated from thee, then from his own Eflence. His Union with thee is eternall 5 his Vi- (ion was intercepted : He could not withdraw his Prefence, he would withdraw the influence of his comfort. Thou, the Second Adam, ftoodft for mankind upon this Tree of the Cro(s, as the Firft Adam flood and fell for mankind under the Tree of offence. Thou bareft our fins} thy Father faw us in thee, and would punifti us in thee, thee for us : how could he but withhold comfort, where he intended ehaftifement "> Herein therefore he feems to forfake thee for the prefent, in that he would not deliver thee from that bitter Paffion which thou wouldft undergoe for us* O Saviour, hadft thou not been thus forfaken, we had perifhed 5 thy dere- liction is our fafety : and however our narrow Souls are not capable of the conceit of thy pain and horrour , yet we know there can be no danger in the forfaking, whilft thou canft fay, My God. He is fb thy God as he cannot be ours : all our right is by Adoption, thine by Nature 5 thou art one with him in eternall Eflence, we come in by Grace and mercifull election : yet whilft thou (halt enable me to fay, My God, I (hall hope never to fink under thy defertions. But whilft I am tranfported with the fenfe of thy Suffe- rings, O Saviour, let me not forget to admire thole fweet Mercies of thine which thou pouredft out upon thy Perfe- cutours. They rejoyce in thy death, and triumph in thy mifery, and icoffat thee in both : In ftead of calling down fire from Heaven upon them, thou heapeft coals of fire up- on their heads. Father, forgive them, for they k^ow not what tfxy doe* They blafpheme thee, thou prayeft for them 3 they fcorn, thou pitieft -0 they fin againft thee, thou pray- eft for their forgivenefs 5 they profefs their malice, thou pleadeft their ignorance. O companion without exam- ple, without meafure, fit for the Son of God, the Sa- viour of men ! Wicked and foolifh Jews ! ye would be mnerable, he will not let you : ye would fain pull upon your felves the guilt of his bloud, he deprecates it ; ye kill, he The Crucifixion. 469 he fues for your remiffion and life. His tongue cries lou- der then his bloud , Father ', forgive them. O Saviour, thou couldft not but be heard. Thole who out of ignorance and fimplieity thus perfecuted thee , find the happy ifTue of thine interceflion. Now I fee whence it was that three thoufand fouls were converted fbon after at one Sermon. It was not Peters fpeech, it was thy prayer, that was thus effectual!. Now they have grace to know and confers whence they have both forgiveneis and ialvation , and can recompenfe their blafphemies with thankfgiving. What fin is there, Lord,whereof I can defpair of the remifIion,or what offence can I be unwilling to remit, when thou pray eft for- the forgivenefs of thy murtherers and blafphemers ?■ There is no day fo long but hath his evening. At laft, O BlefTed Saviour, thou art drawing to an end of theie painfull Sufferings, when fpent with toil and torment thou crieft out, / thirft. How fhouldft thou doe other? O dear Jeju9 how fhouldft thou doe other then thirft } The night thou hadft fpent in watching, in prayer, in agony, in thy conveyance from the Garden to Jerufalem , from Annas to Caiaphas, from Caiaphas to Pilate, in thy reftlefs anfwers, in buffetings and ftripes j the day in arraignments, in ha- ling from place to place, in fcourgings, in ftripping, in ro^ bing and difrobing , in bleeding, in tugging under thy Crois, in woundings and diftenlion, in pain and paflion : No marvell if thou thirftedft. Although there was more in this drought then thy need : It was no lefs requifite thou fhouldft thirft, then that thou fhouldft. die : Both were upon the fame predetermination , both upon tho fame prediction. How elfe fhould that word be verified, Pfil. 2.2. 14, 15. All my bones are oat of joynt 3 my heart is like wax, it is melted in the midft of my bowels :. My ftrength is dried up like a potjherd, and my tongue cleaveth to my jaros -y and thou h aft brought me into the duft of death i Had it not been to make up that word whereof one jot cannot pais, though thou hadft felt this thirft, yet thou hadft not be- O 00 3 wrayed '47° Contemplations. w rayed it. Alas ! what could it avail to bemoan thy wants to infulting enemies, whofe fport was thy mifery ? How fhould they pity thy thirft , that pitied not thy bloud- fhed ? It was not their favour that thou expedtedft here- in, but their convidtion. O Saviour, how can we, thy finfull fervants,think much to be exercifed with hunger and thirft, when we hear thee thus plain } Thou that not long fince proclaimedft in the Temple, If any man thirft, let him come to me and drinks : He that believeth in me, out of his belly fid all flow rivers of living wa- ters, now thy felfthirfteft : Thou, in whom we believe, complaineft to want (bme drops , thou hadft the command of all the waters both above the firmament and below it, yet thou wouldft thirft. Even (b, Lord, thou that wouldft die for us, wouldft thirft for us. O give me to thirft after thole waters which thou promifeft, what-ever become of thole waters which thou wouldft want. The time was , when, craving water of the Samaritan, thou gaveft better then that thou askedft. Oh give me to thirft after that more precious Water 5 and (b do thou give me of that wa- ter of life, that I may never thirft again. Blefled God ! how marvellouily doft thou contrive thine own affairs ? Thine enemies, whilft they would defpight thee,fhall unwittingly juftifie thee, and convince themfelves. As thou fore- (aid ft, In thy thirft, they gave thee vinegar to drink. Had they given thee Wine, thou hadft not taken it: the night before thou hadft taken leave of that comfortable liquour, refolving to drink no more of that fweet juice till thou (houldft drink it new with them in thy Father's King- dom. Had they given thee Water,they had not fulfilled that prediction, whereby they were ielf-condemned. I know not now, O dear Jefu, whether this laft draught of thine were more pleating to thee or more diftaftfull : Diftaftfull in it felf 5 ('for what liquour could be equally hardly) pleating, that it made up thole Sufferings thou wert to endure, and thole Prophecies thou wert to fulfill. Now The Crttcifixion. 471 Now there is no more to doe, thy full confiimmation of all predictions, of all types and ceremonies, of all fufferings, of all fatisfaftions is happily jS^kffkS^ both effe&ed and proclaimed , nothing now of, i refer my remains but a voluntary, fweet and Heavenly pl^selnm refignation of thy BleiTed Soul into the hands wherein the pari of thine eternall Father, and a bowing of thine V™/4/'^/ frt head for the change of a better Crown, and a ar*ey *e peaceable obdormition in thy bed of eafe and honour, and an inftant entrance into reft, triumph, Glory. And now, O Blefled Jefit, how eafily have carnall eyes all this while miftaken the paiTages and intentions of this thy laft and moft glorious work > Our weaknels could hitherto fee nothing here but pain and ignominy $ now my better-inlightned eyes fee in this elevation of thine both honour and happinefs. Lo, thou that art the Me- diatour betwixt God and man, the Reconciler of Heaven and earth , art lift up betwixt earth and Heaven , that thou mighteft accord both. Thou that art the great Captain of our Salvation , the conquerour of all the ad- verfe powers of Death and Hell, art exalted upon this Triumphall Chariot of the Crols , that thou mighteft trample upon Death, and drag all thofe Infernall Princi- palities manicled after thee. Thofe Arms which thine enemies meant violently to extend , are ftretched forth for the imbracing of all mankind that (hall come in for the benefit of thine all- diffident redemption. Even whilft thou fufFereft , thou reigneft. Oh the impotent mad- nefs of filly men I They think to difgrace thee with wrie faces , with tongues put out , with bitter feoff?., with poor wretched indignities 5 when in the mean time the Heavens declare thy righteonfnefi\ O Lord, and the Earth (hews forth thy power. The Sun pulls in his light, as not abiding to fee the Sufferings of his Creatour 5 1 Earth trembles under the fenfe of the wrong done to } Maker 5 the Rocks rend , the veil of the Temple uc from 47 2 Contemplations. •from the top to the bottom : ihortly, all the frame of the world acknowledges the dominion of that Son of God whom Man defpifed. Earth and Hell have done their worft. O Saviour, thou art in thy Paradile, and triumphed over the malice of men and Devils : The remainders of thy Sacred perfon are not yet free. The Souldiers have parted thy garments, and caft lots upon thy feamlefs coat. CThofe poor fpoils cannot fo much inrich them as glorifie thee, whole Scriptures are fulfilled by their barbarous fortitions.) The Jews fue to have thy bones divided 5 but they fue in vain. No more could thy garments be whole, then thy body could be broken. One inviolable Decree over-rules both. Foolifli executioners ! ye look up at that crucified Body, as if it were altogether in your power and mercy 5 nothing ap- pears to you but impotence and death : little do ye know what an irrefiftible guard there is upon that Sacred corps \ iuch, as if all the powers of Darknefs fhall band againft, they fhall find themfelves confounded. In fpite of all the gates of Hell that word fhall ftand, Not a bone of him fiall be broken. Still the infallible Decree of the Almighty leads you on to his own ends, through your own ways. Ye faw him already dead, whom ye came to difpatch : thofe bones therefore fhall be whole, which ye had had no power to break. But yet, that no piece either of your cruelty or of Divine prediction may remain unfatisfied , he whofe Bones may not be impaired, fhall be wounded in his flefh 5 he whofe Ghoft was yielded up, muft yield his laft bloud. One of thefonldiers with a Jpear pierced his fide, and forth' with there came out bloud and water. Malice is wont to end with life 5 here it over-lives it. Cruell man ! what means this fo late wound ? what commiflion hadft thou for this bloudy act> Pilate had given leave to break the bones of the living, he gave no leave to goar the fide of the dead : what wicked fuperrerogation is this } what a fuperfiuity of The Crucifixion. 473 of malicioufnels ? To what purpofe did thy fpear pierce lo many hearts in that one > why wouldft thou kill a dead man } Methinks the BlelTed Virgin, and thofe other paffio- nate aflbciates of hers, and the Difciple whom Jefus loved, together with the other of his fellows, the friends and fol- lowers of Ckrrfl9ind eipecially he that was (b ready to draw his fword upon the troup of his Mafter's apprehenders,fhould have work enough to contain themfelves within the bounds of patience at fo favage a ftroke : their forrow could not chule but turn to indignation,and their hearts could not but rife ("as even mine doth now) at Co impertinent a villany. How eafily could I rave at that rude hand ? But, O God, when I look up to thee, and confider how thy holy and wife Providence (b overrules the moft barbarous actions of men, that (befides their will) they turn beneficiall, I can at once hate them,and blefs thee.This very wound hath a mouth to fpeak the Mejfiahfhxp of my Saviour, and the truth of thy Scripture, They fiall look^at him whom they have pierced,Behold now the Second Adam fleeping, and out of his fide formed the Mother of the living, the Evangelicall Church : Behold the Rock which was fmitten, and the waters of life gufhed forth. Behold the fountain that if fit open to the houfe of Da- vid^for fin andforuncleannefs, a fountain not of water one- ly,but of bloud too. OSaviour,by thy water we are wafhed, by thy bloud we are redeemed. Thofe two Sacraments v\ h':ch thou didft inftitute alive,flow alfo from thee dead, as the laft memorialls of thy Love to thy Church : the Water of Baptifm, which is the laver of Regeneration 5 the Bloud of the new Tejiament fied for remijjion of (Ins : and thefe, toge- ther with the Spirit that gives life to them both, are the three WitnelTes on earth, whofe atteftation cannot fail us. O precious and fbvereign wound , by which our Souls are healed ! Into this cleft of the rock let my Dove fly and enter, and there fafely hide her (elf from the talons of all the Birds of prey. It could not be but that the death otChrifl contrived and P p p a&cd 474 Contemplations. acted at Jerufalem in Co (blemn a Feftivall, muft needs draw a world of beholders. The Rowans, the Centurion and his band, were there as a&ours, as fupervifours of the Execu- tion. Thofe ftrangers were no otherwife engaged, then as they that would hold fair correfpondence with the Citizens where they were engarifoned : their freedome from preju- dice rendred them more capable of an ingenuous conftruc- tion of all events. Noiv when the Centurion and they that were with him that watched Jefus fivp the Earthquake, and the things that were done, they feared greatly, and glorified God, and /aid, Truly this was the Son of God. What a marvellous concurrence is here of ftrong and irre- fragable convictions ? Meeknefs in (ufFering, Prayer for his murtherers, a faithfull resignation of his Soul into the hands of his Heavenly Father, the Sun eclipfed, the Heavens dark- ned, the earth trembling, the graves open, the rocks rent, the veil of the Temple torn 5 who could goe lefs then this, Truly this was the Son of God $ He fuffers patiently 5 this is through the power of Grace : many good men have done fb through his enabling. The frame of Nature fuffers with him :, this is proper to the God of Nature, the Son of God. I wonder not that thefe men confeffed thus j I wonder that any Spe&atour confeiled it not : thefe proofs were e- nough to fetch all the world upon their knees, and to have made all mankind a Convert. But all hearts are not alike , no means can work upon the wilfully-obdured. Even af- ter this the Souldier pierced that BlefTed Side 5 and whilft Pagans relented, Jews continued impenitent. Yet even of that Nation, thofe beholders whom envy and partiality had not interefled in this (laughter, were ftricken with juft afto- nifhment, and fmote their breafts, and ihook their heads, and by paffionate gefture fpake what their tongues durft not. How many muft there needs be, in this univerfall con- courfe, of them whom he had healed of diieales, or freed from Devils, or miraculoufly fed, or ibme way obliged in their perfons or friends? Thefe, as they were deeply affected with The Crucifixion. 475 with the mortall indignities which were offered to their ac- knowledged Mejfiah, fb they could not but be raviihed with wonder at thofe powerful! demonftrations of the Deity of him in whom they believed $ and ftrangely diftra&ed in their thoughts, whilft they compared thofe Sufferings with that Omnipotence. As yet their Faith and Knowledge was but in the bud or in the blade. How could they chufe but think, Were he not the Son of God, how could thefe things be } and if he were the Son of God, how could he die ? His ReiurrecYion, his Alcenfion, fliould fbon after perfect their belief 5 but in the mean time their hearts could not but be conflicted with thoughts hard to be reconciled. Howfbever, they glorify God, and ftand amazed at the ex- pectation of the iflue. But above all other, O thou BlelTed Virgin, the Holy Mother of our Lord, how many fwords pierced thy Soul, whilft ftanding clofe by his Crofs thou faweft thy dear Son and Saviour thus indignly uled, thus (tripped, thus ftret- ched, thus nailed, thus bleeding, thus dying., thus pierced > How did thy troubled heart now recount what the Angel Gabriel had reported to thee from God in the meilage of thy bleiled Conception of that Son of God > How didft thou think of the miraculous formation of that thy Divine burthen by the power of the Holy Ghoft > How didft thou recall thofe prophecies of Anna, and Simeon concerning him, and all thofe fupernaturall works of his, the irrefragable proofs of his Godhead > and laying all thefe together, with the miferable infirmities of his Paflion, how wert thou cru- cified with him } The care that he took for thee in the ex- tremity of his torments could not chufe but melt thy heart into lbrrow : But oh ! when in the height of his pain and mifery thou heardft him cry out, My God, my Gtd, why htft thou forfaken me ? what a cold horrour poiTeiled thy Soul ? I cannot now wonder at thy qualms and fwounings} I could rather wonder that thou furvivedft fo fad an hour. But when, recolle&ing thy felf, thou faweft the Heavens P p p 2 to 4 7 6 Contemplations. to bear a part with thee in thy mourning, and felteft trie Earth to tremble no lefs then thy felf,and foundeft that the dreadfull concuilion of the whole frame of Nature proclai- med the Deity of him that would thus fuffer and die, and remembredft his frequent predictions of drinking this bitter cup, and of being baptized thus in Bloud } thou beganft to take heart, and to comfort thy felf with the allured expec- tation of the glorious iffue. More then once had he fore- told thee his victorious Refurre&ion. He who had openly profeiled Jonas for his type, and had fore-promifed in three days to raife up the ruined Temple of his Body > had doubt- Jefs given more full intimation unto thee, who hadft fo great a (hare in that (acred Body of his. The jttjl fial/ live by Faith. Lo, that Faith of thine in his enfuing Refurre&ion and in his triumph over death, gives thee life, and chears up thy drouping Soul, and bids it in an holy confidence to triumph over all thy fears and fbrrows $ and him whom thou now feed dead and defpiied, reprefents unto thee living, immor- tall, glorious. L. The Refurre&ion. GRace doth not ever make fhow where it is. There is much fecret riches both in the earth and fea, which never eye faw. I never heard any news till now ofjofephof Arimathda : yet was he eminently both rich, and wife, and good 5 a worthy, though dole, Di(ci pie of our Saviour. True Faith may be wifely referved, but will not be cowardly. Now he puts forth himfelf, and dares beg the Body of Jefus. Dearth is wont to end all quarrells. Pilate 's heart tells him he The Refune&ion. 477 he hath done too much already, in fentencing an innocent to death : no doubt that Centurion had related unto him the miraculous fymptoms of that Paffion. He that fo un- willingly condemned Innocence, could rather have wifhed that juft man alive, then have denied him dead. The Body is yielded, and taken down -, and now, that which hung naked upon the Crofs, is wrapped in fine linen j that which was (oiled with fweatand bloud, is curioufly warned and embalmed. Now even Nicodemus comes in for a part, and fears not the envy of a good profeffion. Death hath let that man loole, whom the Law formerly over-awed with reftraint. He hates to be a night-bird any longer j but boldly flies forth, and looks upon the face of the Sun, and will be now a9 liberall in his Odours, as he was be- fore niggardly in his Confeffion. O Saviour, the earth was thine and the fulnefsof it j yet, as thou hadft not an houfe of thine own whilft thou livedft, fo thou hadft not a grave when thou wert dead. Jofeph that rich Council- lour lent thee his 5 lent it fo, as it fhould never be refto- red : thou took'ft it up but for a while 5 but that little touch of that Sacred Corps of thine made it too good for, the owner. O happy Jofeph, that hadft the honour to be Land- lord of the Lord of Life ! how well is thy houfe-room re- pay'd with a manfion not made with hands, eternal! in the heavens ? Thy Garden and thy Tomb were hard by Cal- vary, where thou conldft not fail of many monitions of thy frailty. How oft hadft thou feafbned that new Tomb with fad and favoury meditations ? and hadft oft faid within thy felf , Here I fhall once lie down to my laft reft, and wait for my Refurre&ion ? Little didft thou then think to have been difappointcd by fb BlefTed a Gueft, or that thy grave fhould be again fo foon empty, and in that emptinefs un- capableof any mortall in-dweller. How gladly doft thou now refign thy grave to him in whom thou liveft, and who liveth for ever, whofe Soul is in Paradife, whofe Godi- P p p 3 head a n 8 Contemplation*. head every- where > Hadft thou not been rich before, this gift had enriched thee alone, and more ennobled thee then all thine earthly Honour. Now great Princes envy thy bounty, and have thought themfelves happy to kifs the (tones of that rock which thou thus hewedft , thus be- ftowedft. Thus purely wrapped and fweetly embalmed lies the precious Body of our Saviour in Jofeptis new Vault. Are ye now alfo at reft, O ye Jewi/h Rulers > Is your malice dead and buried with him ? Hath Pilate enough ferved your envy and revenge } Surely it is but a common hofti- Jity that can die , yours furviveth death , and puts you upon a farther project. The chief Priefls and Pharifees came together unto Pilate , fiytng, Sir , we remember that this Deceiver faid whilft he was yet alive, After three days J will rife again : Command therefore that the Sepidcher be made fare till the third day } left his Diftiples come by night, and fleal him away, and fay to the people he is rijen. How full of terrours and inevitable perplexities is guilti- nefs ? Thefe men were not more troubled with envy at Chrift alive, then now with fear of his Refurre&ion. And what can now (ecure them ? Pilate had helpt to kill him 5 but who (hall keep him from riling } Wicked and foolifh Jews I how fain would ye fight againft God and your own hearts ? how gladly would ye deceive your felves, in be- lieving him to be a Deceiver whom your conferences knew to be no lefs true then powerfull? Lazarus was ftill in your eye : That man was no phantafm 5 his death, his reviving was undeniable 5 the fo-frefh refiifcitation of that dead body after four days diflblution was a manifeft convi&ion of Omnipotence. How do ye vainly wifli that he could deceive you in the fore-reporting of his own Refurre&ion? Without a Divine power he could have railed neither La- zarus nor himfelf : with and by it, he could as well raife himfelfas Lazarus. What need we other witneiles then your own mouths ? That which he would doe, ye confefs he The Refurre&ion. 479 he foretold 3 that the truth of his word might anfwer the power of this deed, and both of them might argue him the God of Truth and Power, and your (elves enemies to both* And now what muft be done > The Sepulcher muft be fe- cured, and you with it : An huge ftone, a ftrong guard muft doe the deed : and that ftone muft be fealed, that guard of your own defigning. Methinks I hear the Soul- diers and bulie Officers, when they were rolling that other- weighty Stone ( for fuch we probably conceive ) to the mouth of the vault with much toil and fweat and breath- lefnefs, how they bragg'd of the furenefs of the place and unremovablenels of that load $ and when that lb choice a Watch was let, how they boafted of their valour and vigi- lance.and faid, they would make him fafe from either riling or ftealing. Oh the madnels of impotent men, that think by either wile or force to fru ft rate the will and defignsof the Almighty ! How juftly doth that wile and powerfull Ar- biter of the world laugh them to Icorn in Heaven, and befool them 'in their own vain devices } O Saviour, how much evidence had thy rvefurredion wanted, ifthele ene- mies had not been thus malicioufly provident } how irre- fragable is thy Riling made by thele bootlels endeavours of their prevention } All this while the devout Maries keep dole, and lilently fpend their Sabbath in a mixture of grief and hope. How did they wear. out thole fad hours in bemoaning themfelves each to other '-, in mutuall relations of the patient fuf- ferings, of the happy expiration of their Saviour, of the wonderfull events both in the Heavens and earth that ac- companied his Crucifixion, of his frequent and clear Pre- dictions of his Relurrecrion ? And now they have gladly agreed, (lb (bon as the time will give them leave,) in the dawning of the Sunday-morning to vilit that dear Sepulcher* Neither will they goe empty-handed: She that had-beftowed that coftly Alabafter-box of Ointment upon their Saviour alive, hath prepared no lefs precious Odours for him dead. Love 480 Contemplations. Love is reftlefs and fearlefs. In the dark of night thefe good Women goe to buy their fpices, and ere the day- break are gone out of their houfes towards the Tomb of Chrifi to beftow them. This Sex is commonly fearfull 3 it was much for them to walk alone in that uniafe ieafon : yet, as defpifing all fears and dangers, they thus fpend the night after their Sabbath. Might they have been allowed to buy their Perfumes on the Sabbath, or to have vifited that holy Tomb (boner, can we think they would have (raid lb long ? can we fuppofe they would have cared more for the Sabbath then for the Lord of the Sabbath^ who now kept his Sabbath in the Grave ? Sooner they might not come, later they would not, to prefent their laft homage to their dead Saviour. Had thefe holy women known their Jcfits to be alive, how had they hafted, who made fuch fpeed to doe their laft offices to his facred Corps } For us, we know that our Redeemer liveth 5 we know where he is. O Saviour, how cold and heartleis is our love to thee, if we do not hafte to find thee in thy Word and Sacra- ments 5 if our Souls do not fly up to thee in all holy Af- fections into thy Heaven ? Of all the Women Mary Magdalen is firft named, and in fome Evangelifts alone : She is noted above her fellows. None of them were fo much obliged, none fo zealoufly thankfull : Seven Devils were caft out of her by the com- mand of Chriji. That Heart which was freed from Satan by that powerful 1 difpoffeffion, was now pofleffed with a free and gracious bounty to her deliverer. Twice at the leaft hath (he poured out her fragrant and coftly Odours upon him. Where there is a true fenfe of favour and bene- ficence, there cannot but be a fervent defire of retribution. O Bleiled Saviour, could we feel the danger of every fin, and the malignity of thofe fpirituall pofleflions from which thou haft freed us, how fhould we pour out our felves into thankfulness unto thee } Every thing here had honour. The Place, both folitary and The Refurreliion. 48 1 and a Sepulcher : Nature abhors, as the vifage, (b the re- gion of Death and Corruption. The Time, Night 5 one- ly the Moon gave them fome faint glimmering : (for this being the leventeenth day of her age, afforded fome light to the latter part of the night,) The Bufineis, the visitation of a dead Corps. Their zealous Love hath eafily overcome all thele. They had followed him in. his Sufferings when the Difciples left him , they attended him to his Crofs weeping 5 they followed him to his Grave, and faw how Jofeph laid him : even there they leave him not, but, ere it be day-light, return to pay him the laft tribute of their duty. How much ftronger is Love then death ? O BlelTed Jefe, why fhould not we imitate thy love to us ? Thole whom thou loveji, thou lovefl to the end^ yea in it, yea after it : even when we are dead, not our Souls onely, but our very dull: is dearly refpe&ed of thee. What condition of thine fhould remove our affections from thy perion in Hea- ven, from thy lims on earth ? Well did thefe worthy Women know what Jofeph of Arimathtfj and Nicodemus had done to thee 5 they faw how curioudy they had wrapped thee, how precioufly they had embalmed thee ; yet, as not thinking others beneficence could be any juft excufe of theirs, they bring their own Odours to thy Sepulture to be perfumed by the touch of thy Sacred Body. What thank is it to us that others are obfe- quious to thee, whilft we are flack or niggardly ? We may re Joyce in others forwardnefs, but if we reftinit,howfmall joy (hall it be to us, to fee them go to Heaven without us > When on the Friday-evening they attended Jofeph to the intombing ofjef/tf, they mark'd the place, they mark'd the palTage , they mark'd that inner grave-ftone which the owner had fitted to the mouth of that tomb 5 which all there care is now to remove 5 Who full roll away the flone ? That other more weighty load wherewith the vault was barred, the feal, the guard fet upon both, came not perhaps into their knowledge 5 this was the private Qjl q plot 482 Contemplation*. plot of Pilate and the Priefts, beyond the reach of their thoughts. I do not hear them fay, How fhall we recover the char- ges of our Odours ? or, How fhall we avoid the envy and cenlure of our angry Elders, for honouring him whom the Governours of our Nation have thought worthy of con- demnation } The onely thought they now take is, Who fiall roll away the ft one . the worldly dry the bones, and dilappoint the hopes. Could thefe good Vifitants have known of a greater ftone fealed, of a ftrong watch fet, their doubts had been doubled : now God goes beyond their thoughts, and at once removes that which both they did and might have feared : The ftone is removed, the feal broken, the watch fled. What a fcorn doth The Refitrre&ion. 483 doth the Almighty God make of the impotent defigns of men ? They thought, the ftone (hall make the grave fare, the leal (hall make the ftone fare, the guard (hall make both lure : Now when they think all iafe, God fends an Angel from Heaven above, the earth quakes beneath, the ftone rolls aw*ay, the Souldiers (land like carkalTes, and when they have got heart enough to run away, think themfelves valiant 5 the Tomb is opened, Chrift is rifen, they confounded. Oh the vain projects of filly men ! as if with one (hovel- ful] of mire they would dam up the Sea 5 or with a clout hang'd forth they would keep the Sun from (hining. Oh theie Spiders- webs, or houfes of cards which fond children have (as they think) skilfully framed, which the leaft breath breaks and ruines ! Who are we,forry worms, that we (hould look in a- ny bufinefs to prevail againft our Creatour ? What creature is fo bale that he cannot arm againft us to our confufion } The Lice and Frogs (hall be too ftrong for Pharaoh, the Worms for Herod. There is no wifedom nor counfeU againft the Lord. Oh the marvellous pomp and magnificence of our Savi- our's Refarre&ion ! The Earth quakes, the Angel appears , that it may.be plainly feen that this Divine perlbn now ri- ling had the command both of Earth and Heaven. At the diffolution of thine Humane nature, O Saviour, was an Earthquake , at the re-uniting of it is an Earthquake 3 to tell the world that the God of Nature then fafTered, and had now conquered. Whilft thou laieft ftill in the earth, the earth was ftill 5 when thou cameft to fetch thine own, The earth trembled at the pre fence of the Lord, at the pre fence of the God of Jacob. When thou our true Sampfon awakedft, and foundeft thy (elf tied with thele Philiftian cords, and rouiedft up, and brakeft tho(e hard and ftrong twifts with a Hidden power, no mar veil if the room (hook under thee. Good caufe had the earth to quake, when the God that made it powerfully calls for his own fle(h from the ufarpa- tion of her bowells. Good caule had (he to open her graves and yield up her dead, in attendence to the Lord of Life, Qqq 2 . whom 484 Contemplations. whom (he had prefiimed to detain in that cell of darknefs. What a feeming impotence was here, that thou, who art the true Rock of thy Church, (houldft lie obfcurely fbrou- ded in Jofeptis rock } thou, that art the true corner-ftone of thy Church, (houldft be (hut up with a double ftqne, the one of thy grave, the other of thy vault ? thou, by whom we are fealed to the day of our Redemption, (houldft be fealed up in a blind cavern of earth } But now what a de- monftration of power doth both the world and I fee, in thy glorious Reiurre&ion ? The rocks tear, the graves open, the ftones roll away, the dead rife and appear, the Soul- diers flee and tremble, Saints and Angels attend thy riling. O Saviour, thou laieft down in weaknefs, thou rileft in power and glory -, thou laieft down like a man, thou rifeft like a God. What a lively image haft thou herein given me of the dreadfull majefty of the generall Refurre&ion and thy fe- cond appearance } Then not the earth onely, but the pow- ers of Heaven flail befiaken : not fome few graves (hall be open, and fome Saints appear 5 but all the bars of death (hall be broken, and all that Jleep in their graves fi all awake, andfiand up from the dead before thee : not fome one An- gel (hall defcend 5 but thou, the great Angel of the Covenant, attended with thoufand thoufands of thole mighty Spirits. And if thele ftout Souldiers were (b filled with terrour at the feeling of an Earthquake and the fight of an Angel, that they had Icarce breath left in them for the time to witnefs them alive 5 where (hall thine enemies appear, O Lord, in the day of thy terrible appearance, when the earth (hall reel and vaniih, and the elements (hall be on a flame about their ears, and the Heavens (hall wrap up as a fcroll } O God, thou mighteft have removed this (lone by the force of thine Earthquake, as well as rive other rocks 3 yet thou wouldft rather ufe the miniftery of an Angel : or, thou that gaveft thy (elf life, and gaveft being both to the ftone The Refurre&ion. 485 ftone and to the earth, couldft more eafily have removed the ftone then moved the earth 5 but it was thy pleafare to make u(e of an Angel's hand. And now he that would ask why thou wouldft doe it rather by an Angel then by .thy (elf, may as well ask why thou didft not rather give thy Law by thine own immediate hand then by the mi- niftration of Angels 5 why by an Angel thou ftruckeft the Ifraelites with plagues, the Ajfyrians with the fword 3 why an Angel appeared to comfort thee after thy Temptation and Agony, when thou wert able to comfort thy felf 5 why thou ufcft the influences of Heaven to fruiten the earth} why thou imployeft Second caufes in all events-, when thou couldft doe all things alone. It is good reafbn thou (houldft ferve thy felf of thine own 5 neither is there any ground to be required whether of their motion or reft, befides thy will. Thou didft raife thy felf, the Angels removed the ftone. They that could have no hand in thy Refurrection, yet (hall have an hand in removing outward impediments 5 not becaufe thou neededft, but becaufe thou wouldeft : like as thou alone didft rai(e Lazarus, thou badeft others let him loofe. Works of Omnipotency thou referveft to thine own immediate performance j ordinary actions thou doeft by fubordinate means. Although this ad of the Angels was not merely with re> fpecl: to thee , but partly to thofe devout Women, to eale them of their care, to manifeft unto them thy Refurre&ion. So officious are thofe glorious Spirits, not onely to thee their Maker, but even to the meaneft of thy fervants, efpe- cially in the furtherance of all their Ipirituall defigns. Let us bring our Odours, they will be fure to roll away, the ftone. Why do not we imitate them in our forwardnefe- to promote each others Salvation } We pray to doe thy will here as they doe in Heaven : if we do not aft our wifties,, we do but mock thee in our Devotions. How glorious did this Angel of thine appear }. The ter- Q.qq 3 rifled 4§ 6 Contemplation*. rified Souldiers faw his face like lightning, both they and the Women (aw his garments (hining, bright, and white as fhow : fuch a prefence became his errand. It was fit that, as in thy Paflion the Sun was darkened, and all creatures were clad with heavinels, fo in thy Refurre&ion the beft of thy creatures (hould teftifle their joy and exultation in the brightnels of their habit $ that as we on Feftivall-days put on our beft cloaths, (b thine Angels (hould celebrate this blelTed Feftivity with a meet reprefentation of Glory. They could not but injoy our joy, to fee the work of man's Redemption thus fully finiQied : and if there be mirth in Heaven at the conversion of one (inner, how much more when a world of finners is perfectly ranlbmed from death, and reftored to Salvation } Certainly, if but one or two appeared, all rejoyced, all triumphed. Neither could they but be herein fenfible of their own happy ad- vantage, who by thy mediation are confirmed in their glo- rious eftate 5 fince thou by the bloud of thy Crofs and power of thy Refurre&ion haft reconciled things not in earth onely, but in Heaven. But, above all other, the Love of thee their God and Saviour muft needs heighten their joy, and make thy Glo- ry theirs. It is their perpetuall work to praife thee : how much more now when fuch an occafionwas offered as never had been fince the world began, never could be after } when thou the God of Spirits hadft vanquifhed all the fpi- rituall powers of darknefs, when thou the Lord of Life hadft conquered death for thee and all thine, ib as they may now boldly infiilt over their laft enemy, 0 death jvhere is thyfiing . Is it the Wrath of God } Wherefore is that but for fin > If my fin be defrayed, that quarrell is at an end : and if my Saviour luffered it for me, how can I fear to fufTer it in my lelf } That infinite Juftice hates to be twice paid. He is rilen , therefore he hath fatisfied. Who is he that condemneth . who but his own Deity hath taken away that humane body out of that region of death ? Neither is he now laid any more, he ftands by thee whole removall thou complaineft of Thus many a tender and humbled Soul af- flicts it felf with the want of that Saviour whom it hath, and feeleth not. Senfe may be no Judge of the bewailed abfence ofChrift. Do but turn back thine eye, O thou Religious Soul, and fee Jefus fianding by thee, though thou kneweji not that it was Jejus. His habit was not his own. Sometimes it pleafes our Saviour to appear unto his not like himfelf: his holy dilguifes are our trialls. Sometimes he will feem a Stranger, fbmetimes an Enemy 5 fbmetimes he offers himfelf to us in the fhape of a poor man, fbmetimes of a diftrefled captive. Happy is he that can difcern his Saviour in all forms. Ma- ry took him for a Gardener. Devout Magdalene, thou art not much miftaken. As it was the trade of the Firft Adam todrels the Garden of Eden, fb was it the trade of the Se- cond to tend the Garden of his Church. He digs up the foil by feafbnable afflictions, he lows in it the feeds of Grace, he plants it with gracious motions, he waters it with The Refurre&ion. 491 with his Word, yea with his own Bloud, he Weeds it by wholfome cenfures. O Blefled Saviour, what is it that thou neglecteft to doe for this (elected inclofure of thy Church > As in fome refpect thou art the true Vine, and thy Father the Husbandman , (b alib in fome other we are the Vine, and thou art the Husbandman. Oh be thou fuch to me as thou appeared!!: unto Magdalene : break up the fallows of my Nature, implant me with Grace, prune me with meet corrections, bedew me with the former and latter rain , doe what thou wilt to make me fruitfull. Still the good woman weeps, and (till complains, and paffionately enquires of thee, O Saviour, for thy (elf. How apt are we, if thou doft never fo little vary from our appre- henfions, to mif-know thee, and to wrong our felves by our mifopinions ? All this while haft thou concealed thy (elf from thine affectionate client 5 thou faweft her tears, and heardeft her importunities and inquiries : at laft ( as it was with Jo/ephj that he could no longer contain him(elf from the notice of his brethren ) thy compaflion caufes thee to break forth into a clear expreffion of thy (elf, by expreffing her name unto her felf 5 Mary. She was ufed, as to the name, (b to the found, to the accent. Thou fpakeft to her before, but in the tone of a (hanger , now of a friend, of a Mafter. Like a good Shepherd, thou caUejl thyjheep by their name, and they know thy voice. What was thy call of her, but a clear pattern of our Vocation ? As her, (b thou calleft us , firft, familiarly, effectually. She could not begin with thee otherwife then in the com- pellation of a ftranger 5 it was thy mercy to begin with her. That correction of thy Spirit is fweet and ufefull, Novo af- ter ye have known God, or rather are known of him. . We do know thee, O God, but our active know- ledge is after our pairive 5 firft we are known of thee, then we know thee that kneweft us. And as our Know- ledge, (b is our Calling, (b is our Election -? thou begin- nelt to us in all, and molt jultly faift, You have net chofen Rrr 2 me- 492 Contemplations. me, but I have c ho fen you. When thou wouldft: fpeak to this Devout client as a ftranger , thou fpakeft aloof 5 Woman, whom feekeft thou ? now when thou wouldft be known to her, thou calleft her by her name, Mary. Generall in- vitations and common mercies are for us as men $ but where thou giveft Grace as to thine eled", thou comeft dole to the Soul, and winneft us with dear and particular intimations. That very name did as much as fay, Know him of whom thou art known and beloved, and turns her about to thy view and acknowledgment : She turned her felf, and frith unto him, Rabboni, which k to fey, Mafler. Before, her face was towards the Angels : this word fetches her about, and turns her face to thee from whom her mifprifion had averted it. We do not rightly apprehend thee, O Saviour, if any creature in Heaven or earth can keep our eyes and our hearts from thee. The Angels were bright and glo- rious 5 thy appearance was homely , thy habit mean : yet when (he heard thy voice, fhe turns her back upon the Angels, and falutes thee with a Rabboni, and falls down before thee, in a defire of an humble amplexation of thofe Sacred feet which fhe now rejoyces to fee paft the ule of her Odours- Where there was fuch familiarity in the mutuall com- pellation , what means fuch ftrangenefs in the charge ? Touch me not, for I am not yet afcended to my Father. Thou wert not wont , O Saviour , to make fo dainty of being touched : It is not long fince theie very fame hands tou- ched thee in^thine anointings the Bloudy.fluxed woman touched thee 5 the thankful 1 Penitent in Simon's houfe tou- ched thee. What fpeak I of thefe } The multitude touchd thee, the Executioners touch'd thee 3 and even after thy Relurreclion thou didft not ftick to (ay to thy Dilciples, Touch me, and fee, and to invite Thomas to put his fingers into thy fide : neither is it long after this before thou iuf- fereft the three Maries to touch and hold thy feet. How then The RefurreBion. 493 then iaift thou, Touch me not / Was it in a mild taxation of her miftaking? as if thou hadft (aid, Thou knoweft not that I have now an Immortal body, but Co demeaned: thy felf towards me as if I were frill in my wonted condition : know now that the cafe is altered : howfoever indeed I have not yet alcended to my Father, yet this Body of mine, which thou leeft to be reall and lenfible, is now impaflible, and qualified with immortality, and therefore worthy of a more awfull veneration then heretofore. Or was it a gentle reproof of her dwelling too long in this dear hold of thee, and fixing her thoughts upon thy Bodily pretence, together with an implied direction of reserving the height of her affection for thy perfect Glorification in Heaven ? Or laftly, was it a light touch of her too much hafte and eagernels in touching thee, as if (he muft life this (peed in preventing thine Afcenfion , or elfe be indangered to be difappointed of her hopes? as if thou hadft faid, Be not fo paflionately forward avd fudden in laying hold of me, as if I were inftantly amending 5 but know that I (hall ftay (bme time with you upon earth , before my go- ing up to my Father. O Saviour, even our well-meant zeal in feeking and injoying thee may be faulty 5 if we feek thee where we fhould not, on earth 5 how we (hould not, unwarrantably. There may be a kind of carnality in (piriuall actions. If we have heretofore known thee af- ter the fief j, henceforth know we thee fo no more. That thou livedft here in this (nape, that colour, this ftature, that habit, I fhould be glad to know $ nothing that concerns thee can be unufefull. Could I fay, here thou (atefr, here thou layeft, here and thus thou wert crucified , here bu- ried, here fetteft thy laft foot } I fhould with much con- tentment fee and recount theie memorialls of thy prefence. But if I (hall (bfaften my thoughts upon thefe, as- not to look higher to the (pirituall part of thine achievements* to the power and iflue of thy Refurre&ion , I am never the better, R rr 3. No 4 94 Contemplations. No fooner art thou rifen then thou fpeakeft of amen- ding j as thou didft lie down to rife, (b didft thou rife to afcend : that is the confummation of thy Glory, and ours in thee. Thou that forbadft her touch, enjoynedft her er- rand 5 Goe to my brethren, and fay, I afcend unto my Fa- ther and your Father, to my God and your God. The annunciation of thy Refurre&ion and Afcenfion is more then a private fruition $ this is for the comfort of one, that for the benefit of many. To fit ftill and injoy, is more fweetforthe prefent} but to goe and tell, is more gainfull in the fequel. That great Angel thought himfelf ( as he well might ) highly honoured, in that he was ap- pointed to carry the happy news unto the Blefied Virgin ("thy Holy Mother ) of her conception of thee her Sa- viour : how honourable muft it needs be to Miry Mag- dalene, that (he muft be the melTenger of thy fecond birth, thy Refurredtion, and inftant Afcenfion } How beautifnll do the feet of thofe deferve to be, who bring the glad tidings of peace and Salvation ? What matter is it, O Lord, if men defpife, where thou wilt honour } To whom then doft thou fend her ? Goe tell my Bre- thren, Blefied Jeff, who are thofe ? were they not thy Followers } yea , were they not thy Forfakers ? yet ftill thou fly left them thy Brethren. O admirable Humility ! O infinite Mercy ! How doft thou raife their titles with thy felf } At fiift they were thy Servants, then Difciples, a little before thy death they were thy Friends, now after thy Refurre&ion they were thy Brethren. Thou that wert exalted infinitely higher from mortall to immortal!, defcendeft fo much lower to call them Brethren,who were before Friends, Difeiples, Servants. What do we ftand upon the terras of our poor inequality, when the Son of God ftoops fo low as to call us Brethren ? But, oh Mercy without meafure ! Why wilt thou, how canft thou5 O Sa- viour, call them Brethren, whom in their laft parting thou foundft fugitives ? Did they not run from thee ? did not one The Refurre&ion. 495 oneofthem rather leave his inmoft coat behind him, then not be quit of thee ? did not another of them deny thee, yea abjure thee ? and yet thou iaift , Goe tell my Bre- thren. It is not in the power of the fins of our infirmity to unbrother us : when we look at the ads themfelves, they are hainous } when at the perlbns, they are (o much more faulty as more obliged j but when we look at the mercy of thee who haft called us, now, Who JhaB fep orate m £ When we have finned, thy dearnefs hath reafbn to- aggravate our forrows 5 but when we have forrowed, our Faith hath no lefs reafbn to uphold us from defpairing : Even yet we are Brethren. Brethren in thee, O Saviour, who art amending for us 5 in thee, who haft made thy Fa- ther ours, thy God our God. He is thy Father by eternall Generation, our Father by his gracious Adoption 3 thy God by Unity ofEflence, our God by his Grace and E~ le&ion. It is this propriety wherein our life and happinels con- fifteth : They are weak comforts that can be raifed from the apprehenfion of thy generall Mercies. What were I the better, O Saviour, that God were thy Father , if he be not mine ? Oh do thou give me a particular fenie of my intereft in thee, and thy goodnefs to me. Bring thou thy ielf home to me, and let me find that I have a God and Saviour of my own. It is fit I (hould mark thy order •-, Firft, my Father^ then,. yours. Even ib, Lord, He is fiift thine, and in thine onely right ours. It is in thee that we are adopted , it is in thee that we are elected , without thee, God is not onely a ftranger, but an enemy to us. Thou onely canft make us free, thou onely canft make us Sons. Let me be found in thee, and I cannot fail of a Father in Heaven. With what joy did Mary receive this errand } with what joy did the Difciplcs welcome it from her ? Here was good news from a far Country, even as far as the utmoft regions* of Death. Thofe aq£ Contemplations. Thofe Difciples whofe flight fcattered them upon their Matter's apprehenfion, are now, at night, like a difperfed Covy met together by their mutuall call : their afiembly is fecret 5 when the light was (hut in, when the doors were (hut up. Still were they fearfull, (till were the Jews ma- licious. The allured tidings of their Matter's Refurre&ion and Life hath rilled their hearts with joy and wonder. Whilft their thoughts and fpeech are taken up with 10 hap- py a fubjeft, his miraculous and fudden pretence bids their (enfes be witnefles of his reviving and their happinefs. When the doors were flmt where the Difciples were ajfembled^ for fear of the Jews , came Jefus^ and flood in the midft, and faid, Peace he unto you. O Saviour, how thou earned: in thither I wonder, I inquire not : I know not what a Glo- rified body can doe 5 I know there is nothing that thou canft not doe. Had not thine entrance been recorded for ftrange and fupernaturall , why was thy (landing in the midft noted before thy pallage into the room } why were the doors (aid to be (hut whilft thou cameft in ? why were thy Difciples amazed to lee thee ere they heard thee? Doubtleis, they that once before took thee for a Spirit when thou didft walk upon the waters, could not but be aftonifhed to lee thee whilft the doors were barred ( with- out any noife of thine entrance ) to ftand in the midft : well might they think thou could ft not thus be there, if thou wert not the God of Spirits. There might (eem more (cruple of thy realty then of thy power : and tnerefore,aftcr thy wonted greeting, thou (heweft them thy hands and thy feet, ftamped with the impreflions of thy late fuf- ferings. Thy refpiration (hall argue the truth of thy life. Thou breatheft on them as a Man, thou giveft them thy Spirit as a God 5 and as God and Man thou fendeft them on the great errand of thy Gofpel. All the mitts of their doubts are now difpelled, the Sun breaks out clear. They were glad when they had feen the J.ord. Had they known thee for no other then a meer man, The Refurreliion. 497 man, this re-appearance could not but have affrighted them 5 fince till now by thine Almighty power this was never done, that the long-ilnce dead role out of their graves, and ap- peared unto many : But when they recounted the miracu- lous works that thou hadft done, and thought of Lazarut fo lately railed, thine approved Deity gave them confidence, and thy pretence joy. We cannot but be lolers by our ablence from holy AC- femblies. Where wert thou, O Thomas, when the reft of that Sacred Family were met together > Had thy fear put thee to Co long a flight, that as yet thou wert not returned to thy fellows } or didft thou fuffer other occafions to de- tain thee from this happinefs } Now for the time thou mi£ fedft that Divine breath which lb comfortably infpired the reft 5 now thou art differed to fall into that weak diftruft which thy pretence had prevented. They told thee, We havefeen the Lord 5 was not this enough ? would no eyes ferve thee but thy own ? were thy ears to no ufe for thy Faith ? Except I fee in his hands the print of the nails, and put my finger into the print of the nails, and thrufl my hand into his fide, 1 will not believe, Sufpicious man ! who is the worfe for that } whofe is the loft if thou believe not ? Is there no certainty but in thine own fenles ? Why were not fo many and fo holy eyes and tongues as credible as thine own hands and eyes ? How little wert thou yet acquainted with the ways of Faith ? Faith comes by hearing. Thefe are the tongues that rauft win the whole world to an alTent5 and durft thou the firft man detredl: to yield } Why was that word lb hard to pals ? Had not that thy Divine Mafttr foretold thee with the reft that he muft be crucified, and the third day rife again ? Is any thing related to be done but that which was fore-promifed > any thing beyond the fphere of Divine Omnipotence } Go then, and pleafe thy ielf in thine over-wife incredulity, whilft thy fellows are happy in believing. It is a whole week that Thomas refts in this fullen unbe- s rr lief 3 498 Contemplations. lief 5 in all which time doubtlels his ears were beaten with the many conftant aflertions of the holy Women, (the firft witneffes of the Refurrettion,) as alfo of the two Difclples walking to Emmaits^ (whole hearts burning within them, had let their tongues on fire in a zealous relation of thole happy occurrences,) with the allured reports of the riling and re-appearance of many Saints in attendence of the Lord and giver of life : yet frill he ftruggles with his own diftruft, and ftiftly fufpends his belief to that truth whereof he can- not deny himlelf enough convinced. As all bodies are not equally apt to be wrought upon by the fame Medicine, fo are not all Souls by the lame means of Faith 5 one is refrac* tory, whilft others are pliable. O Saviour, how juftly mightefr. thou have left this man to his own pertinacy > whom could he have thank'd if he had perilhed in his un- belief? But, O thou good Shepherd of IJrael, that couldft be content to Itave the ninety and nine to go fetch one ftray in the wildemels, how carefull wert thou to reduce this ftraggler to his fellows } Right fo were thy Dilciples re-afTembled, fuch was the feafon, the place the fame, lb were the doors (hut up, when ( that unbelieving Difciple being now prefent with the reft) thou fo cameft in, fo ftoodft in the midft, fo Ihewedft thy hands and feet 5 and fingling out thy incredulous client, inviteft his eyes to lee, and his fingers to handle thine hands, and his hand to be thruft into thy fide, that he might not be faithlels, but faithful!. Blelled Jefit> how thou pitieft the errours and infirmities of thy fervants } Even when we are froward in our mif- conceits, and worthy of nothing but delertion, how thou followeft us, and overtakeft us with mercy 5 and in thine abundant companion wilt reclaim and lave us, when either we meant not or would not ? By how much more unwor- thy thole eyes and hands were to lee and touch that immor- tal 1 and glorious Body, by fo much more wonderfull was thy Goodnefs in condefcending to fatisfy that curious Infi- delity. The Refurreliion* 4pp delity. Neither do I hear thee Co much as to chide that weak obftinacy. It was not long fince thou didft fharply take up the two Difciples that walk'd to Emmaits, 0 fools and flow of heart to believe all that the Prophets have fpoken , but this was under the dilguife of an unknown traveller, upon the way, when they were alone : Now thou fpeakeft with thine own tongue, before all thy Dhciples} in ftead of rebuking, thou onely exhorted: , Be not faithlejs, but faithful/. Behold, thy Mercy no le(s then thy Power hath melted the congealed heart of thy unbelieving follower. Then Thomas anfwered and faid unto hint, My Lord, and my God. I do not hear that, when it came to the iiTue, Thomas im- ployed his hands in this triall : his eyes were now fufficient alTurance, the fenfe of his Matter's Omnifcience in this par- ticular challenge of him (pared ( perhaps) the labour of a farther difquifition. And now how happily was that doubt beftowed, which brought forth (b faithfull a confeffion, My Lord, my God £ I hear not fuch a word from thole that believed. It was well for us, it was well for thee, O Thomas, that thou dif- truftedft : elfe, neither had the world received fo perfect an evidence of that Refurre&ion whereon all our Salvation dependeth --, neither hadft thou yielded (b pregnant and di- vine an aftipulation to thy Blefled Saviour. Now thou doll: not onely profefs his Refurre&ion, but his Godhead too, and thy happy intereft in both. And now, if they be blefled that have not feen, and yet believed j blelTed art thou alio, who having feen, haft thus believed : and blefled be thou, O God, who knoweft how to make advantage of the infir- mities of thy chofen, for the promoting of their Salvation, the confirmation of thy Church, the glory of thine own Name. Amen, S f f 2 LI. The 500 Contemplations. LI. The Afcenfion. IT flood not with thy purpole , O Saviour, to afcend immediately from thy grave into Heaven $ thou mean- teft to take the earth in thy way --, not for a fudden pa£ (age, but for a leifurely conversion. Upon thine Eafter- day thou fpakeft of thine Afcenfion $ but thou wouldft have forty days interpofed. Hadft thou meerly refpe&ed thine own Glory, thou hadft inftantly changed thy grave for thy Paradife 5 for fo much the fooner hadft thou been poiTefled of thy Father's joy 5 we would not continue in a Dungeon, when we might be in a Palace : but thou, who for our fakes vouchfafedft to delcend from Heaven to earth, wouldft now in the upfhot have a gracious regard to us in thy return. Thy Death had troubled the hearts of many Difciples, who thought that condition too mean to be compatible with the glory of the Meffiah 5 and thoughts of diffi- dence were apt to feize upon the holieft breafts. So long therefore wouldft thou hold footing upon earth, till the world were fully convinced of the infallible evi- dences of thy Refurre&ion 3 of all which time thou onely canft give an account : it was not for flefh and bloud to trace the ways of Immortality 5 neither was our frail, corruptible, finfull nature a meet companion for thy now-glorified Humanity , the glorious Angels of Heaven were now thy fitteft attendents. But yet how oft did it pleafe thee gracioufly to impart thy felf this while unto men 5 and not onely to appear unto thy Difciples , but to renew unto them the familiar forms of thy The Afcenfion. 501 thy wonted converfation , in conferring, walking, ea- ting with them ? And now when thou dreweft near to thy laft parting, thou, who hadft many times (hewed thy (elf before to thy (everall Difciples, thoughteft meet to aiTemble them all together, for an univerfall vale- diction. Who can be too rigorous in cenfuring the ignorances of well-meaning Christians, when he (ees the domefuck Followers of thrift, even after his Refurre&ion, miftake the main End of his coming in the flefh ? Lord, wilt thou at this time reftore again the Kingdom to Ijrael . Thy Pulpit (hall I call it, or thine Oratory > The place from whence thou hadft wont to fhowr down thine Heavenly Doctrine upon the hearers 5 the place whence thou hadft wont to fend up thy Prayers unto thy Heaven- ly Father 3 the place that fhared with the Temple for both : The Afcenfion. 50 j both : In the day-time thou wert preaching in the Temple, in the night praying in the mount of Olives. On this very hill was the bloudy fweat of thine Agony 5 now is it the mount of thy Triumph. From this mount of Olives did •flow that oyl of gladnefs wherewith thy Church is ever- laftingly refrefhed. That God that uies to punifh us in the fame kind wherein we have offended, retributes alio to us in the fame kind and cireumftances wherein we have been afflicTed. To us alfb, O Saviour, even to us thy unwor- thy members doft thou feafonably vouchfafe to give a pro- portionable joy to our heavinefs, laughter to our mour- ning, glory to contempt and fhame. Our agonies (hall be anfwered with exaltation. Whither then, O BlelTed Jefh, whither didft thou a- fcend ) whither but home into thine Heaven } From the mountain wert thou taken up 5 and what but Heaven is above the hills ? Lo, thefe are thole mountains of fpices which thy Spoule, the Church, long fince defired thee to climbe. Thou haft now climbed up that infinite fteepnefs, and haft left all fublimity below thee. Already hadft thou approved thy felf the Lord and commander of Earth, of Sea, of Hell. The Earth confefs'd thee her Lord, when at thy voice fhe rendered thee thy Lazarus , when (he (hook at thy Paflion, and gave up her dead Saints : The Sea ac- knowledged thee, in that it became a pavement to thy feet and (at thy command ) to the feet of thy Dilciple, in that it became thy treafary for thy Tribute-money : Hell found and acknowledged thee, in that thou conqueredft all the powers of darknels 5 even him that had the power of death3 the Devil. It now onely remained that, as the Lord of the Air, thou fhouldft pafs through all the regions of that yiel- ding element 5 and, as Lord of Heaven, thou fhouldft pafs through all the glorious contignations thereof, that fo eve* ry knee might borp to thee both in Heaven^ and in Earthy and under the earth. Thou hadft an everlafting right to that Heaven that fliould 1 04. Contemplations. fhould be, an undoubted poffeffion of it ever fince it was 5 yea even whilft thou didft cry and fpraul in the Cratch, whilft thou didft hang upon the Crofs, whilft thou wert (ealed up in thy Grave : but thine Humane nature had not taken a&uall poffeffion of it till now. Like as it was in thy true type, David9 he had right to the Kingdom of Ifiael immediately upon his anointing } but yet many an hard brunt did he pals ere he had the full poiTeflion of it in his afcent to Hebron. I fee now, O BleiTed Jefu9 I fee where thou art 5 even far above all Heavens, at the right hand of thy Father's Glory. This is the far country into which the Nobleman went to receive for himfelf a King- dom 5 far off to us, to thee near, yea intrinfecall. Oh do thou raife up my Heart thither to thee 5 place thou my Afc fe&ions upon thee above, and teach me therefore to love Heaven becaufe thou art there. How then, O BleiTed Saviour, how didft thou afcend } Whiljl they beheld^ he was takgn up, and a cloud received him out of their fight. So waft thou taken up, as that the acl: was thine own, the power of the aft none but thine. Thou thatdefcendedft waft the fame that afcendedft : as in thy de- fcent there was no u(e of any power or will but thine own, no more was there in thine afcent. Still and ever wert thou the Mafter of thine own a&s. Thou laidft down thy own life, no man took it from thee 5 Thou raifedft up thy felf from death, no hand did or could help thee } Thou carri- edft up thine own glorified flefh, and placedft it in Heaven. The Angels did attend thee, they did not aid thee : whence had they their ftrength but from thee ? Eli as afcended to Heaven, but he was fetch'd up in a chariot of fire 5 that it might appear hence, that man had need of others helps 3 who elfe could not of himfelf fo much as lift up himfelf to the Aiery Heaven, much lefs to the Empyfeall. But thou, our Redeemer, needeft no chariot, no carriage of Angels : thou art the Authour of life and motion 3 they move in and from thee. As thou therefore didft move thy felf upward, fo, The Afcenfion. 505 fo, by the fame Divine power, thou wilt raife us up to the participation of thy Glory. Thefe vile bodies fo all be made lik$ to thy glorious body, according to the working whereby thou art able to fnbdne all things unto thy felf. Eli as had but one witnefs of his rapture into Heaven : S. Paul had none, no not himfelf 5 for, whether in the body, or out of the body, he knew not. Thou, O BlelTed Jefit, wouldft neither have all eyes witneffes of thine Afcenfion, nor yet too few. As after thy Relurre&ion thou didft not fet thy felf upon the pinnacle of the Temple, nor yet pu- blickly (hew thy felf within it, as making thy prefence too cheap $ but madeft choice of thole eyes whom thou wouldft blefs with the fight of thee 3 thou wert feen indeed of five hundred at once, but they were Brethren: So in thine Afcenfion, thou didft not carry all Jerufalem promifcuoufly forth with thee to fee thy glorious departure , but onely that fele&ed company of thy Difciples which had attended thee in thy life. Thofe who immediately upon thine amen- ding returned to Jernfalem, were an hundred and twen- ty perfons : a competent number of witneffes, to verify that thy miraculous and triumphant palTage into thy Glory. Lo, thofe onely were thought worthy to behold thy ma- jefticall Afcent, which had been partners with thee in thy Humiliation. Still thou wilt have it thus with us, O Sa- viour, and we embrace the condition : if we will converie with thee in thy lowly eftate here upon earth, wading with thee through contempt and manifold afflictions, we fhall be made happy with the fight and communion of thy Glo- ry above. O my Soul, be thou now (if ever) raviftied with the con- templation of this comfortable and blelTed farewell of thy Saviour. What a fight was this? how full of joyfull aflu- rance, of fpirituall confblation ? Methinks I fee it ftill with their eyes, how thou my glorious Saviour didft leifurely and infenfibly rife up from thine Olivet, taking leave of thine acclaiming Difciples now left below thee,with gracious eyes, T 1 1 with 506 Contemplations. with Heavenly benedictions. Methinks I fee how they fol- lowed thee with eager and longing eyes, with arms lifted up, as if they had wifhed them winged to have (bared up after thee. And ifEliah gave aflurance to his fervant E/i- yZu,that if he fhould behold him in that rapture, his Mafters Spirit fhould be doubled upon him j what an acceflion of the fpirit of joy and confidence muft needs be to thy hap- py Difciples in feeing thee thus gradually riling up to thy Heaven ? Oh how unwillingly did their intentive eyes let go fo Blefled an Object ! How unwelcome was that Cloud that inter poled it (elf betwixt thee and them, and, doling up it (elf, left onely a glorious fplendour behind it, as the bright track of thine Alcenfion ? Of old here below the Glory of the Lord appeared in the Cloud } now afar off in the sky the Cloud intercepted this Heavenly Glory } if drftance did not rather doe it, then that bright meteor. Their eyes attended thee on thy way (b far as their beams would reach $ when they could goe no farther, the Cloud received thee. Lo, yet even that very (creen whereby thou wert taken off from all earthly view was no other then glorious : how much rather do all the beholders fix their fight upon that Cloud, then upon the beft piece of the Firmament } Never was the Sun it (elf gazed on with fo much intention. With what long looks, with what aftonifhed acclamations did thefe tranfported beholders follow thee their attending Saviour ? as if they would have look'd through that Cloud and that Heaven that hid thee from them. But oh, what tongue of the higheft Archangel of Hea- ven can exprefs the welcome of thee the King of Glory into thofe Blefled Regions of Immortality ? Surely the Empy- reall Heaven never tefounded with (b much joy : God afcended with jubilation, and the Lord with the found of the Trumpet. It is not for us weak and finite creatures, to wilh to conceive thofe incomprehenfible, (pirituall, Divine gratulations that the Glorious Trinity gave to the victo- rious The Afcenfion. 507 rious and now-glorified Humane nature. Certainly, if when he brought his onely-begotten Son into the world, he [aid, Let all the Angels worfiip him 3 much more now that he afcends on high, and hath led captivity captive, hath he given him a Name above all names, that at the Name of J ESZJ S all knees JJjould bow. And if the Holy Angels did 10 carol at his Birth, in the very entrance into that eftate of Humilia- tion and infirmity 5 with what triumph did they receive him now returning from the perfect atchievement of Man's Redemption ? And if when his type had vanquiftied Goliah, and carried the head into Jerufilem, the damlels came forth to meet him with dances and timbrels } how (hall we think thole Angelicall Spirits triumphed in meeting of the great Conquerour of Hell and Death ? How did they ling, Lift ftp your heads ', ye gates, and be ye lift up, ye everlajling doors, and the King of glory fi all come in ? Surely, as he (hall come, fo he went 3 and behold he Jhall come with thoufands of his Holy ones 3 thoyjand thoufands miniflred unto him, and ten thoufand thoufands flood before him : From all whom methinks I hear that blefTed applaufe, Worthy is the Lamb that was kjlled, to receive power, and ri- ches, and wifedom, and jlrength , and honour i and glory, and praife : Praife, and honour, and glory, and power, be to him that fltteth upon the throne, and to the Lamb for ever- more. And why doft not thou, O my Soul, help to bear thy part with that happy Quire of Heaven } Why art not thou rapt out of my bofome with an ecftafy of joy, to fee this Humane nature of ours exalted above all the Powers of Heaven, adored of Angels , Archangels, Cherubin, Sera- phim, and all thole mighty and glorious Spirits, and fitting there crowned with infinite Glory and Majefiy . Strive not now fo much to exercife your bodily eyes in looking after him, as the eyes of your Souls in looking for him. Ye cannot, O ye BlefTed Spirits, wifti other then well to mankind. How happy a diverfion of eyes and thoughts is this that you advife ? If it be our fbrrow to part with our Saviour, yet to part with him into Heaven it is our comfort and felicity : if his abfence could be grievous, his return {hall be happy and glorious. Evenfo, Lord Jefus, come quickly. 1° tne mean while it is not Heaven that can keep thee from me, it is not Earth that can keep me from thee. Raife thou up my Soul to a life of Faith with thee : let me ever injoy thy coiwerfation, whilft I expeft thy return. THE END. Books Printed for, or fold by, Jacob Ton- fony at the Judge's Head in Chancery- Lane, near Fleet-flreet. TH E Heroin Mufquetier, or the Female War Hour 5 in Four Parts : Containing many true and delightful/ Adventures of a French Lady, in the late Campagnes of 1676. and 1 67 J. Sir Patient Fancy, a Comedy, Afted at the Dune's Theatre, and written by the Authour of the Rover. Friendfhip in Fafhion, a Comedy 5 written by Thomas Otway : A&ed at the Dukes Theatre. Mr. Rimer\r Criticifms upon the Plays of Beaumont and Fletcher, in a Letter to Fleetwood Sheppard, Efq-y The Art of Making Love, or a Guide for Ladies and Gen- tlemen in the affairs of Love. Price I /. Pleas of the Crown. Written by Sir Matthew Hales, late Chief Jujiice of the Court of Kings-Bench. An Hijiorical Difcourfe of Parliaments in their Original be- fore the Conqueft, and continuance (ince : together with the 0- riginal, growth, and continuance ofthefe Courts following, viz-, The High Court of Chancery, Kings- Bench, Common Pleas, Exchequer, Dutchy, and other infer i our Courts. Price is. Brutus of Alba, or, the Enchanted Lovers, a Tragedy, writ* ten by N. Tate : A&ed at the Duke's Theatre. The Counterfeits, a Comedy, A&ed at the Duke's Theatre. A Treatije of the Principal/ Grounds of the Law : Written-, by W. Noy, late Attorney General! to King Charles the Fir ft*. Ready for the Prefs. A Treatife of Sublimity : Tranflated out of Longin , byT H. Watlbn, of the Inner Temple, Gent, . 4 to ^iwrftof •.♦• ri J* i