DEVOTIONS UPON EMERGENT OCCASIONS,
SEVERAL STEPS IN MY SICKNESS.
I. MEDITATIONS, UPON OUR HUMAN CONDITION.
II. EXPOSTULATIONS, AND DEBATEMENTS WITH GOD. III. PRAYERS, UPON THE SEVERAL OCCASIONS, TO HIM.
THE MOST EXCELLENT PRINCE, PRINCE CHARLES.
Most Excellent Phince,
I Have had three births; one, natural, when I came into the world; one, supernatural, when I entered into the ministry; and now, a preternatural birth, in returning to life, from this sickness. In my second birth, your Highness' royal father vouchsafed me his hand, not only to sustain me in it, but to lead me to it. In this last birth, I myself am born a father: this child of mine, this book, comes into the world, from me, and with me. And therefore, I presume (as I did the father, to the Father) to present the son to the Son; this image of my humiliation, to the lively image of his Majesty, your Highness. It might be enough, that God hath seen my devotions: but examples of good kings are commandments; and Hezekiah writ the meditations of his sickness, after his sickness. Besides, as I have lived to see, (not as a witness only, but as a partaker) the happiness of a part of your royal father's time, so shall I live (in my way) to see the happinesses of the times of your Highness too, if this child of mine, inanimated hy your gracious acceptation, may so long preserve alive the memory of
Your Highness humblest and devotedest,
John Donne. STATIONES, SIVE PERIODI TN MORBO,
AD QUA8 REFERUNTUIt MED1TATIONES
(I) Insih.tus morbi primus; (2) Post, actio Uesa;
(3) Decubitus scquitur taudcm ; (4) Medicusquc vocatur;
(5) Solus adest; ((i) Metuit; (7) Socios sibi jungitur* instnt;
(8) Et Rex ipse sunm mittit; (0) Medicamina scribunt;
(10) Lcnte et serpent! satagunt occurrero morbo.
(II) Nobilibusque trabunt, a ciucto corde, vcnenum,
Succis, ct gemiuis; et ijuie generosa, ministrant.
Ars, et Natura, instillant; (12) Spirante Cohmiba,
Supposita pedibus, revocantur ad hna vapores;
(13) Atque malum geniuin, numcroso stigmate, fassus,
Pellitur nd pectus, morbique suburbia, morbus:
(14) Idque notant criticis'medici eveuisse diebus.
(15) Interea insomnes noctes ego duco, diesque,
(16) Et properare meum, clamaut e turre propinqna
Obstrepeiie campanae, aliorum in funere, funus.
(17) Nunc lento sonitu dicunt, morieris; (lli) At iude,
Mortuns es; sonitu celeri, pulsuquo agitato.
(10) Oceano tandem cmenso, aspicienda resurgit
Terra; videut justis, medici, jam cocta mederi
So posse, iudiciis; (20) Id aguut (21) Atque anunit ille,
Qui per eos clamat, linquas jam Lazai c lcctum;
(22) Sit morbi fomes tibi cura; (23) Metusque relabi.
* I suppose jmigitr Is meant, both lure and again where the heading is repeated at Meditation VII.—Ed.
Insultus Mobbi Pbimus;
The first altercation, the first grudging of the sickness*.
Vabiable, and therefore miserable condition of man; this minute I was well, and am ill, this minute. I am surprised with a sudden change, and alteration to worse, and can impute it to no cause, nor call it by any name. We study health, and we deliberate upon our meats, and drink, and air, and exercises, and we hew, and we polish every stone that goes to that building; and so our health is a long and a regular work; but in a minute a cannon batters all; overthrows all; diminishes all: a sickness unprevented for all our diligence, unsuspected for all our curiosity; nay, undeserved, if we consider only disorder, summons us, destroys us in an instant. O miserable condition of man, which was not imprinted by God, who as he is immortal himself, had put a coal, a beam of immortality into us, which we might have blown into a flame, but blew it out by our first sin; we beggared ourselves by hearkening after false riches, and infatuated ourselves by hearkening after false knowledge. So that now, we do not only die, but die upon the rack, die by the torment of sickness; nor that only, but are pre-afflicted, super-afflicted with these jealousies and suspicions, and apprehensions of sickness, before we can call it a sickness: we are not sure we are ill; one hand asks the other by the pulse, and our eye asks our own urine how we do. O multiplied misery! we die, aud cannot enjoy death, because we die in this torment of sickness; we are tormented with sickness, and cannot stay till the torment come, but pre-apprehensions and presages, prophesy
• Old edition, "the first alteration,"—" the first gruding."
those torments, which induce that death before either come; and our dissolution is conceived in these first changes, quickened in the sickness itself, and born in death, which bears date from these first changes. Is this the honour which man hath by being a little world, that he hath these earthquakes in himself, sudden shakings, these lightnings, sudden flashes; these thunders, sudden noises; these eclipses, sudden elfuscations, and darkening of his w senses; these blazing stars, sudden fiery exhalations; these rivers of blood, sudden red waters? Is he a world to himself only therefore, that he hath enough in himself, not only to destroy and execute himself, but to presage that execution upon himself; to assist the sickness, to antedate the sickness, to make the sickness the more irremediable by sad apprehensions, and as if he would make a fire the more vehement, by sprinkling water upon the coals, so to wrap a hot fever in cold melancholy, lest the fever alone should not destroy fast enough without this contribution, nor perfect the work (which is destruction) except we joined an artificial sickness of our own melancholy, to our natural, our unnatural fever.
0 perplexed discomposition! O riddling distemper! 0 miserable condition of man!
I. EXPOSTULATION. If I were but mere dust and ashes I might speak unto the Lord, for the Lord's hand made me of this dust, and the Lord's hand shall recollect these ashes; the Lord's hand was the wheel, upon which this vessel of clay was framed, and the Lord's hand is the urn, in which these ashes shall be preserved. I am the dust and the ashes of the temple of the Holy Ghost, and what marble is so precious? But I am more than dust and ashes, I am my best part, I am my soul. And being so, the breath of God, I may breathe back these pious expostulations to my God, My God, my God, why is not my soul as sensible as my body I Why hath not my soul these apprehensions, these presages, these changes, those antedates, those jealousies, those suspicions of a sin, as well as my body of a sickness? Why is there not always a pulse in my soul, to beat at the approach of a temptation to sin? Why are there not always waters in mine eyes, to testify my spiritual sickness?
1 stand in the way of temptations, naturally, necessarily, all men Vol. m. 2 K
do so: for there is a snake in every path, temptations in every vocation; but I go, I run, I fly into the ways of temptation, which I might shun; nay, I break into houses where the plague is; I press into houses of temptation, and tempt the devil himself, and solicit and importune them, who had rather be left unsolicited by me. I fall sick of sin, and am bedded and bedrid, buried and putrefied in the practice of sin, and all this while have no presage, no pulse, no sense of my sickness; O height, O depth of misery, where the first symptom of the sickness is hell, and where I never see the fever of lust, of envy, of ambition, by any other-light than the darkness and horror of hell itself; and where the first messenger that speaks to me doth not say, Thou mayest die, no, nor Thou must die, but Thou art dead; and where the first notice that my soul hath of her sickness is irrecoverableness, irrcmediableness: but, 0 my God, Job did not charge thee foolishly, in his temporal afflictions, nor may I in my spiritual. Thou hast imprinted a pulse in our soul, but we do not examine it; a voice in our conscience, but we do not hearken unto it. We talk it out, we jest it out, we drink it out, we sleep it out; and when we wake, we do not say with Jacob, Surely the Lord is in this place, and I know it not: but though we might know it, we do not, we will not. But will God pretend to make a watch and leave out the spring? to make so many various wheels in the faculties of the soul, and in the organs of the body, and leave out grace, that should move them? or will God make a spring, and not wind it up? Infuse his first graco, and not second it with more, without which we can no more use his first grace, when we have it, than we could dispose ourselves by nature to have it? But alas, that is not our case; we are all prodigal sons, and not disinherited; we have received our portion and misspent it, not been denied it. We are God's tenants here, and yet here, he our Landlord pays us rents, not yearly, nor quarterly, but hourly, and quarterly, every minute he renews his mercy, but we irill not understand, lest that we should be converted, and he should heal us (Matt. xiii. 16).
O Eternal and most gracious God, who considered in thyself, art a circle, first and last, and altogether; but considered in thy working upon us, art a direct line, and leadest us from our beginning, through all our ways, to our end; enable me by thy grace, to look forward to mine end; and to look backward too, to the considerations of thy mercies afforded me, from the beginning; that so by that practice of considering thy mercy, in my beginning in this world, when thou plantedst me in the Christian church, and thy mercy in the beginning in the other world, when thou writest me in the book of life, in my election, I may come to a holy consideration of thy mercy, in the beginning of all my actions here: that in all the beginnings, in all the accesses, and approaches of spiritual sicknesses of sin, I may hear and hearken to that voice, 0 thou man of God, there is death in the pot (2 Kings iv. 40), and so refrain from that, which I was so hungerly, so greedily flying to. A faithful ambassador is health, says thy wise servant Solomon (Prov. xiii. 17). Thy voice received in the beginning of a sickness, of a sin, is true health. If I can see that light betimes, and hear that voice early, Then shall my light break forth as the morning, and my health shall spring forth speedily (Isaiah Lviii. 8). Deliver me therefore, O my God, from these vain imaginations; that it is an over-curious thing, a dangerous thing, to come to that tenderness, that rawness, that scrupulousness, to fear every concupiscence, every offer of sin, that this suspicious and jealous diligence will turn to an inordinate dejection of spirit, and a diffidence in thy care and providence; but keep me still established, both in a constant assurance, that thou wilt speak to me at the beginning of every such sickness, at the approach of every such sin; and that if I take knowledge of that voice then, and flee to thee, thou wilt preserve me from falling, or raise me again, when by natural infirmity I am fallen: Do this, 0 Lord, for his sake who knows our natural infirmities, for he had them and knows the weight of our sins, for he paid a dear price for them, thy Son, our Saviour, Christ Jesus. Amen.
The strength, and the functions of the senses, and other faculties change and fail.
The heavens are not the less constant, because they move continually, because they move continually one and the same way. The earth is not the more constant, because it lies still continually, because continually it changes and melts in all the parts thereof. Man, who is the noblest part of the earth, melts so away as if he were a statue, not of earth, but of snow. We see his own envy melts him, he grows lean with that; he will say, another's beauty melts him; but he feels that a fever doth not melt him like snow, but pour him out like lead, like iron, like brass melted in a furnace; it doth not only melt him, but calcine him, reduce him to atoms, and to ashes, not to water, but to lime. And how quickly? Sooner than thou canst receive an answer, sooner than thou canst conceive the question; earth is the centre of my body, heaven is the centre of my soul: these two are the natural places of these two; but those go not to these two in an equal pace: my body falls down without pushing, my soul does not go up without pulling: ascension is my soul's pace and measure, but precipitation my body's: and even angels, whose home is heaven, and who are winged too, yet had a ladder to go to heaven by steps. The sun which goes so many miles in a minute, the stars of the firmament which go so very many more, go not so fast, as my body to the earth. In the same instant that I feel the first attempt of the disease, I feel the victory; in the twinkling of an eye, I can scarce see; instantly the taste is insipid and fatuous; instantly the appetite is dull and dcsireless: instantly the knees are sinking and strengthless; and in an instant sleep, which is the picture, the copy of death, is taken away, that the original, death itself may succeed, and that so I might have death to the life. It was part of Adam's punishment, In the sweat of thy brows thou shalt eat thy bread: it is multiplied to me, I have earned bread in the sweat of my brows, in the labour of my calling, and I have it; and I sweat again, and again, from the brow to the sole of the foot, but I eat no bread, I taste no sustenance: miserable distribution of mankind, where one half lacks meat, and the other stomach.
David professes himself a dead dog to his king, Saul (1 Sam. xxiv. 15), and so doth Mephibosheth to his king, David (2 Sam. ix. 8), and yet David speaks to Saul, and Mephibosheth to David. No man is so little, in respect of the greatest man, as the greatest in respect of God; for here, in that, we have not so much as a measure to try it by; proportion is no measure for infinite. He that hath no more of this world, but a grave; he that hath his grave but lent him, till a better man, or another man must be buried in the same grave; he that hath no grave, but a dunghill, he that hath no more earth, but that which he carries, but that which he is, he that hath not that earth, which he is; but even in that, is another's slave, hath as much proportion to God, as if all David's worthies, and all the world's monarchs, and all imagination's giants were kneaded and incorporated into one, and as though that one were the survivor of all the sons of men, to whom God had given the world. And therefore how little soever I be, as God calls things that are not, as though they were, I, who am as though I were not, may call upon God, and say, My God, my God, why comes thine anger so fast upon me? Why dost thou melt me, scatter me, pour me like water upon the ground so instantly? Thou stayedest for the first world, in Noah's time, a hundred and twenty years; thou stayedest for a rebellious generation in the wilderness, forty years; Wilt thou stay no minute for me! Wilt thou make thy process, thy decree, thy citation, and thy judgment but one act? Thy summons, thy battle, thy victory, thy triumph, all but one act; and lead me captive, nay, deliver me captive to death, as soon as thou declarest me to be enemy, and so cut me off even with the drawing of thy sword out of the scabbard, and for that question, How long was he sick? leave no other answer, but that the hand of death pressed upon him from the first minute? My God, my God, thou wast not wont to come in whirlwinds, but in soft and gentle air. Thy first breath breathed a soul into me, and shall thy breath blow it out I Thy breath in the congregation, thy word in the church, breathes communion and consolation here, and consummation hereafter; Shall thy breath in this chamber breathe dissolut ion, and destruction, divorce and separation? Surely it is not thou; it is not thy hand. The devouring sword, the consuming fire, the winds from the wilderness, the diseases of the body, all that afflicted Job, were from the hand of Satan; it is not thou. It is thou; thou my God, who hast led me so continually with thy hand, from the hand of my nurse, as that I know, thou wilt not correct me but with thine own hand. My parents would not give me over to a servant's correction, nor my God to Satan's. I am fallen into the hands of God with David, and with David I see that his mercies are great (2 Sam. xxiv. 14). For by that mercy, I consider in my present state, not the haste, and the despatch of the disease, in dissolving this body, so much, as the much more haste and despatch, which my God shall use, in recollecting, and re-uniting this dust again at the resurrection. Then I shall hear his angels proclaim the Surgite mortui, Rise ye dead. Though I be dead, I shall hear the voice, the sounding of the voice, and the working of the voice shall be all one; and all shall rise there in a less minute, than any one dies here.
0 Most gracious God, who pursuest, and perfeetest thine own purposes, and dost not only remember me by the first accesses of this sickness, that I must die, but inform me by this further proceeding therein, that I may die now, who hast not only waked me with the first, but called me up, by casting me further down, and clothed me with thyself, by stripping me of myself, and by dulling my bodily senses, to the meats, and eases of this world, hast whet, and sharpened my spiritual senses, to the apprehension of thee, by what steps and degrees soever it shall please to go, in the dissolution of this body, hasten, O Lord, that pace, and multiply, 0 my God, those degrees, in the exaltation of my soul, toward thee now, and to thee then. My taste is not gone away, but gone up to sit at David's table, to taste and see, that the Lord is good (Psalm xxxiv. 8). My stomach is not gone, but gone up, so far upwards toward the supper of the Lamb, with thy saints in heaven, as to the table, to the communion of thy saints here in earth: my knees are weak, but weak therefore that I should easily fall to, and fix myself long upon my devotions to thee. A sound heart is the life of the flesh (Prov. xiv. 30), and a heart visited by thee, and directed to thee, by that visitation is a sound heart. There is no soundness in my flesh, because of thine anger (Psalm xxxviii. 3). Interpret thine own work, and call this sickness, correction, and not anger, and there is soundness in my flesh, There is no rest in my bones, because of my sin (Ps. xxxviii.), transfer my sins, with which thou art so displeased, upon him, with whom thou art so well pleased, Christ Jesus, and there will be rest in my bones: and, O my God, who madest thyself a light in a bush, in the midst of these brambles and thorns of a sharp sickness, appear unto me so, that I may see thee and know thee to be my God, applying thyself to me, even in these sharp and thorny passages. Do this, O Lord, for his sake, who was not the less the King of heaven, for thy suffering him to be crowned with thorns, in this world.
Decubitus Sequituh Tandem.
The patient takes his bed.
We attribute but one privilege and advantage to man's body, above other moving creatures, that he is not as others, grovelling, but of an erect, of an upright form, naturally built, and disposed to the contemplation of heaven. Indeed it is a thankful form, and recompences that soul, which gives it, with carrying that soul so many foot higher, towards heaven. Other creatures look to the earth; and even that is no unfit object, no unfit contemplation for man; for thither he must come; but because, man is not to stay there, as other creatures are, man in his natural form, is carried to the contemplatien of that place, which is his home, heaven. This is man's prerogative: but what state hath he in this dignity? A fever can fillip him down, a fever can depose him; a fever can bring that head, which yesterday carried a crown of gold, five foot towards a crown of glory, as low as his own foot, to-day. When God came to breathe into man the breath of life, he found him flat upon the ground; when he comes to withdraw that breath from him again, he prepares him to it, by laying him flat upon his bed. Scarce any prison so close, that affords not the prisoner two or three steps. The anchorites that barked themselves up in hollow trees, and immured themselves in hollow walls; that perverse man, that barrelled himself in a tub, all could stand, or sit, and enjoy some change of posture. A sick bed is a grave, and all that the patient says there, is but a varying of his own epitaph. Every night's bed is a type of the grave; at night we tell our servants at what hour we will rise; hero we cannot tell ourselves, at what day, what week, what month. Here the head lies as low as the foot; the head of the people, as low as they whom those feet trod upon; and that hand that signed pardons, is too weak to beg his own, if he might have it for lifting up that hand: strange fetters to the feet, strange manacles to the hands, when the feet and hands are bound so much the faster, by how much the cords are slacker; so much the less able to do their offices, by how much more the sinews and ligaments are the looser. In the gravo I may speak through the stones, in the voice of my friends, in the accents of those words, which their love may afford my memory; here I am mine own ghost, and rather affright my beholders, than instruct them; they conceive the worst of me now, and yet fear worse; they give me for dead now, and yet wonder how I do, when they wake at midnight, and ask how I do to-morrow. Miserable, and (though common to all) inhuman posture, where I must practise my lying in the grave, by lying still, and not practise my resurrection, by rising any more.
My God, and my Jesus, my Lord, and my Christ, my strength, and my salvation, I hear thee, and I hearken to thee, when thou rebukest thy disciples, for rebuking them, who brought children to thee, Suffer little children to come unto me, sayest thou (Matt, xix. 13). Is there a verier child than I am now? I cannot say with thy servant Jeremiah, Lord, I am a child, and cannot speak; but, O Lord, I am a sucking child, and cannot eat, a creeping child, and cannot go; How shall I come to thee? Whither shall I come to thee? To this bed? I have this weak, and childish frowardness too, I cannot sit up, and yet am loth to go to bed; Shall I find thee in bed 2 Oh, have I always done so? The bed is not ordinarily thy scene, thy climate: Lord, dost thou not accuse me, dost thou not reproach to me, my former sins, when thou layest me upon this bed? Is not this to hang a man at his own door, to lay him sick in his own bed of wantonness? When thou chidest us by thy prophet for lying in beds of ivory (Amos vi. 4), is not thine anger vented; not till thou changest our beds of ivory into beds of ebony? David swears unto thee, that he will not go up into his bed, till he had built thee an house (Psalm cxxxii. 3). To go up into the bed, denotes strength, and promiseth ease. But when thou sayest, That thou wilt cast Jezabel into a bed (Apoc. ii. 22), thou makest thine own comment upon that, thou callest the bed tribulation, great tribulation: How shall they come to thee, whom thou hast nailed to their bed I Thou art in the congregation (Matt. viii. 6), and I in a solitude: when the centurion's servant lay sick at home, his master was fain to come to Christ; the sick man could not. Their friend lay sick of the palsy, and the four charitable men were fain to bring him to Christ; he could not come (Matt. viii. 4). Peters wife's mother lay sick of a fever, and Christ came to her; she could not come to him (Matt. viii. 14). My friends may carry me home to thee, in their prayers in the congregation; thou must come home to me in the visitation of thy Spirit, and in the seal of thy sacrament: but when I am cast into this bed, my slack sinews are iron fetters, and those thin sheets, iron doors upon me; and, Lord, I have loved the habitation of th ine house, and the place where thine honour dwelleth (Psalm xxvi. 8). I lie here; and say, Blessed are they that dwell in thy /wuse (Psalm Lxxxiv. 4), but I cannot say, I will come into thy house; I may say, In thy fear will I worship towards thy holy temple (Psalm v. 8), but I cannot say in thy holy temple: and, Lord, the zeal of thy house eats me up (Psalm Lxix. 10), as fast as my fever. It is not a recusancy, for I would come, but it is an excommunication, I must not. But Lord, thou art Lord of hosts, and lovest action; Why callest thou me from my calling I In the grave no man shall praise thee; in the door of the grave, this sick bed, no man shall hear me praise thee: thou hast not opened my lips, that my mouth might show thee thy praise, but that my mouth might show forth thy praise. But thy apostle's fear takes hold of me, that when I have preached to others, I myself should, be a castaway (1 Cor. ix. 27); and therefore am I cast down, that I might not be a cast-away; thou couldst take me by the head, as thou didst Habakkuk (2 Kings ii. 11), and carry me so; by a chariot, as thou didst Elijah, and carry me so; but thou carriest me thine own private way, the way by which thou carriedst thy Son, who first lay upon the earth, and prayed, and then had his exaltation, as himself calls his crucifying; and first descended into hell, and then had his ascension. There is another station (indeed neither are stations but prostrations) lower than his bed; to-morrow I may be laid one story lower, upon the floor, the face of the earth, and next day another story, in the grave, the womb of the earth: as yet God suspends me between heaven and earth, as a meteor; and I am not in heaven, because an earthly body clogs me, and I am not in the earth, because a heavenly soul sustains me. And it is thine own law, 0 God, that if a man be smitten so by another, as that he keep his bed, though he die net, he that hurt him, must take care of his healing, and recompense him (Exod. xxi. 18). Thy hand strikes me into this bed; and therefore if I rise again, thou wilt be my recompense, all the days of my life, in making the memory of this sickness beneficial to me; and if my body fall yet lower, thou wilt take my soul out of this bath, and present it to thy Father, washed again, and again, and again, in thine own tears, in thine own sweat, in thine own blood.
O Most mighty and most merciful God, who though thou have taken me off my feet, hast not taken me off my foundation, which is thyself, who though thou have removed me from that upright form, in which I could stand, and see thy throne, the heavens, yet hast not removed from me that light, by which I can lie, and see thyself, who though thou have weakened my bodily knees, that they cannot bow to thee, hast yet left me the knees of my heart, which are bowed unto thee evermore; as thou hast made this bed, thine altar, make me thy sacrifice; and as thou makest thy Son Christ Jesus the priest, so make me his deacon, to minister to him in a cheerful surrender of my body, and soul to thy pleasure, by his hands. I come unto thee, O God, my God, I come unto thee, so as I can come, I come to thee, by embracing thy coming to me, I come in the confidence, and iii the application of thy servant David's promise (Psalm xri. 3), That thou wilt make all my bed in my sickness; all my bed; that which way soever I turn, I may turn to thee; and as I feel thy hand upon all my body, so I may find it upon all my bed, and see all my corrections, and all my refreshings to flow from one, and the same, and all, from thy hand. As thou hast made these feathers, thorns, in the sharpness of this sickness, so, Lord, make these thorns, feathers, again, feathers of thy dove, in the peace of conscience, and in a holy recourse to thine ark, to the instruments of true comfort, in thy institutions, and in the ordinances of thy church. Forget my bed, O Lord, as it hath been a bed of sloth, and worse than sloth; take me not, O Lord, at this advantage, to terrify my soul, with saying, Now I have met thee there, where thou hast so often departed from me; but having burnt up that bed, by these vehement heats, and washed that bed in these abundant sweats, make my bed again, O Lord, and enable me according to thy command, to commune with mine own heart, upon my bed, and be still ("Psalm iv. 4). To provide a bed for all my former sins, whilst I lie upon this bed, and a grave for my sins, before I come to my grave; and when I have deposed them in the wounds of thy Son, to rest in that assurance, that my conscience is discharged from further anxiety, and my soul from further danger; and my memory from further calumny. Do this, O Lord, for his sake, who did, and suffered so much, that thou mightest, as well in thy justice, as in thy mercy, do it for me, thy Son, our Saviour Christ Jesus.
The physician is sent for.
It is too little to call man a little world, except God, man is a diminutive to nothing. Man consists of more pieces, more parts, than the world; than the world doth, nay, than the world is. And if those pieces were extended and stretched out in man, as f they are in the world, man would be the giant, and the world the dwarf, the world but the map, and the man the world. If all the veins in our bodies were extended to rivers, and all the sinews, to veins of mines, and all the muscles, that lie upon one another, to hills, and all the bones, to quarries of stones, and all the other pieces, to the proportion of those which correspond to them in the world, the air would be too little, for this orb of man to move in, the firmament would be but enough for this star; for, as the whole world hath nothing, to which something in man doth not answer, so hath man many pieces, of which the whole world hath no representation. Enlarge this meditation upon this great world, man, so far, as to consider the immensity of the creatures this world produces; our creatures are our thoughts, creatures that are born giants; that reach from east to west, from earth to heaven, that do not only bestride all the sea and land, but span the sun and firmament at once; my thoughts reach all, comprehend all. Inexplicable mystery; I their creator am in a close prison, in a sick bed, anywhere, and any one of my creatures, my thoughts, is with the sun, and beyond the sun, overtakes the sun, and overgoes the sun in one
pace, one step, everywhere. And then as the other world produces serpents, and vipers, malignant, and venomous creatures, and worms, and caterpillars, that endeavour to devour that world produces them, and monsters compiled and complicated of diverse parents, and kinds, so this world, ourselves, produces all these in us, in producing diseases and sicknesses of all those sorts; venomous, and infectious diseases, feeding and consuming diseases, and manifold, and entangled diseases, made up of many several ones. And can the other world name so many venomous, so many consuming, so many monstrous creatures, as we can diseases, of all these kinds? O miserable abundance, O beggarly riches! how much do we lack of having remedies for every disease, when as yet we have not names for them? But we have a Hercules against these giants, these monsters; that is, the physician; he musters up all the forces of the other world, to succour this; all nature, to relieve man. We have the physician, but we are not the physician. Here we shrink in our proportion, sink in our dignity, in respect of very mean creatures, who are physicians to themselves. The hart, that is pursued and wounded, they say, knows an herb, which being eaten, throws off the arrow: a strange kind of vomit. The dog that pursues it, though he be subject to sickness, even proverbially, knows his grass that recovers him. And it may be true, that the drugger is as near to man, as to other creatures, it may be that obvious and present simples, easy to be had, would cure him; but the apothecary is not so near him, nor the physician so near him, as they two are to other creatures; man hath not that innate instinct, to apply those natural medicines to his present danger, as those inferior creatures have; he is not his own apothecary, his own physician, as they are. Call back therefore thy meditations again, and bring it down; What is become of man's great extent and proportion, when himself shrinks himself, and consumes himself to an handful of dust? What is become of his soaring thoughts, his compassing thoughts, when himself brings himself to the ignorance, to the thoughtlessness of the grave? His diseases are his own, but the physician is not; he hath them at home, but he must send for the physician.
I Have not the righteousness of Job, but I have the desire of Job, / would speak to the Almighty, and I would reason with God (Job xiii. 3). My God, my God, how soon wouldst thou have me .go to the physician, and how far wouldst thou have me go with the physician? I Jviiow thou hast made the matter, and the man, and the art, and I go not from thee, when I go to the physician. Thou didst not make clothes, before there was a shame of the nakedness of the body; but thou didst make physic before there was any grudging of any sickness; for thou didst imprint a medicinal virtue in many simples, even from the beginning; Didst thou mean that we should be sick, when thou didst so? when thou madest them? No more than thou didst mean that we should sin, when thou madest us: thou foresawest both, but causedst neither. Thou, Lord, promisest here trees, whose fruit s/tall be for meat, and their leaves for medicine (Ezek. XLvii. 12). It is the voice of thy Son, Wilt thou be made whole? (John v. 6.) that draws from the patient a confession that he was ill, and could not make himself well. And it is thine own voice, Is there no physician? (Jer. viii. 22.) that inclines us, disposes us to accept thine ordinance. And it is the voice of the wise man, both for the matter, physic itself, The Lord hath created medicines out of the earth, and he that is wise, shall not abhor them (Ecclus. xxxviii. 4). And for the art, and the person, the physician cutteth oft' a long disease. In all these voices, thou sendest us to those helps, which thou hast afforded us in that. But wilt not thou avow that voice too, He that hath sinned against his Maker, let him fall into the hands of the physician (Ecclus. xxxviii. 15); and wilt thou afford me an understanding of those words? Thou who seudest us for a blessing to the physician, dost not make it a curse to us, to go, when thou sendest. Is not the curse rather in this, that only he falls into the hands of the physician, that casts himself wholly, entirely upon the physician, confides in him, relies upon him, attends all from him, and neglects that spiritual physic, which thou also hast instituted in thy church: so to fall into the hands of the physician, is a sin, and a punishment of former sins; so as Asa
fell, who in his disease, sought not to the Lord, but to the physician (1 Chron. xvi. 12), reveal therefore to me thy method, O Lord, and see, whether I have followed it; that thou mayest have glory, if I Jiave, and I pardon, if I have not, and help that I may. Thy method is, In time of thy sickness, be not negligent (Ecclus. xxxviii. i)). Wherein wilt thou have my diligence expressed? Pray unto the Lord, and he will make thee whole. O Lord, I do; I pray, and pray thy servant David's prayer, Have mercy upon me, 0 Lord, for I am weak; heal me, 0 Lord, for my bones are vexed (Psalm vi. 2): I know, that even my weakness is a reason, a motive, to induce thy mere)', and my sickness an occasion of thy sending health. When art thou so ready, when is it so seasonable to thee, to commiserate, as in misery? Put is prayer for health in season, as soon as I am sick? Thy method goes further, Leave off from sin, and order thy hands aright, and cleanse thy heart from all wickedness (Psalm vi. 10). Have I, O Lord, done so? O Lord, I have; by thy grace, I am come to a holy detestation of my former sin; Is there any more? In thy method thero is more; Give a sweet savour, and a memorial of fine flour, and make a fat offering, as not being. And, Lord, by thy grace, I have done that, sacrificed a little, of that little, which thou lentest me, to them, for whom thou lentest it: and now in thy method, and by thy steps, I am come to that, Then give place to the physician, for the Lord hath created him, let him not go from thee, for thou hast need of him (Psalm vi. 12). I send for the physician, but I will hear him enter with those words of Peter, Jesus Christ maketh thee whole (Acts ix. 34). I long for his presence, but I look that the power of the Lord should be present to heal me (Luke v. 17).
O Most mighty, and most merciful God, who art so the God of health and strength, as that without thee, all health is but the fuel, and all strength but the bellows of sin; behold me under the vehemence of two diseases, and under the necessity of two physicians, authorized by thee, the bodily, and the spiritual physician. I come to both, as to thine ordinance, and bless, and glorify thy name, that in both cases, thou hast afforded help to man by the ministry of man. Even in the new Jerusalem (Apoc. xxii. 2), in heaven itself, it hath pleased thee to discover a tree, which is a tree of life there, but the leaves thereof are for the healing of the nations; life itself is with thea there, for thou art life; and all kinds of health, wrought upon us here, by thine instruments, descend from thence. Thou wouldest have healed Babylon, but she is not healed (Jer. Li. 9). Take from me, O Lord, her perverseness, her wilfulness, her refractoriness, and hear thy Spirit saying in my soul, Heal me, 0 Lord, for I would be healed. Ephraim saw his sickness, and Judah his wound; then went Ephraim to the Assyrian, and sent to King Jareb, yet could not he heal you, nor cure you of your wound (Hosea v. 13). Keep me back, 0 Lord, from them who mis-profess arts of healing the soul, or of the body, by means not imprinted by thee in the church, for the soul, or not in nature, for the body; there is no spiritual health to be had by superstition, nor bodily by witchcraft; thou Lord, and only thou art Lord of both. Thou in thyself art Lord of both, and thou in thy Son, art the physician, the applier of both. With his stripes are we healed, says the prophet Esay there; there before he was scourged, we were healed with his stripes; how much more shall I be healed now, now, when that which he hath already suffered actually, is actually, and effectually applied to me! Is there anything incurable, upon which that balm drops? Any vein so empty, as that that blood cannot fill it? Thou promisest to heal the earth (2 Chron. vii. 14); but it is when the inhabitants of the earth pray that thou wouldest heal it (Ezek. XLvii. 11). Thou promisest to heal their waters, but their miry places and standing waters, thou sayest there, Thou wilt not heal: my returning to any sin, if I should return to the ability of sinning over all my sins again, thou wouldest not pardon. Heal this earth, O my God, by repentant tears, and heal these waters, these tears from all bitterness, from all diffidence, from all dejection, by establishing my irremovable assurance in thee. Thy Son went about healing all manner of sicknesses (Matt. iv. 23). (No disease incurable, none difficult; he healed them in passing) (Luke vi. 19). Virtue went out of him, and he healed all (John vii. 23), all the multitude (no person incurable) he healed them every whit, (as himself speaks) he
left no relics of the disease; and will this universal physician, pass by this hospital, and not visit me I Not heal me! Not heal me wholly I Lord, I look not that thon shouldest say by thy messenger to me, as to Hezekiah, Behold, I will heal thee, and on the third day, thou shaltgo up to the house of the Lord (2 Kings xx. 5). I look not that thou shouldest say to me, as to Moses in Miriam's behalf (Numb. xii. 14), when Moses would have had her healed presently, If her father had but spit in her face, should she not have been ashamed seven days? Let her be shut up seven days, and then return; but if thou be pleased to multiply seven days, (and seven is infinite) by the number of my sins, (and that is more infinite) if this day must remove me, till days shall be no more, seal to me my spiritual health, in affording me the seals of thy church, and for my temporal health, prosper thine ordinance, in their hands who shall assist in this sickness, in that manner, and in that measure as may most glorify thee, and most edify those, who observe the issues of thy servants, to their own spiritual benefit.
The Physician comes.
As Sickness is the greatest misery, so the greatest misery of sickness, is solitude; when the infectiousness of the discase deters them who should assist from coming; even the physician dares I scarce come. Solitude is a torment, which is not threatened in hell itself. Mere vacuity, the first agent, God, the first instrument of God, nature, will not admit; nothing can be utterly empty, but so near a degree towards vacuity, as solitude, to be but one, they love not. When I am dead, and my body might infect, they have a remedy, they may bury me, but when I am but sick, and might infect, they have no remedy, but their
VOL. III. 2 L
absence, and my solitude. It is an excuse to them that are great, and pretend, and yet are loath to come; it is an inhibition to those who would truly come, because they may be made instruments, and pestiducts, to the infection of others, by their coming. And it is an outlawry, an excommunication upon the patient, and separates him from all offices, not only of civility, but of working charity. A long sickness will weary friends at last, but a pestilential sickness averts them from the beginning. God himself would admit a figure of society, as there is a plurality of persons in God, though there be but one God; and all his external actions testify a love of society, and communion. In heaven there are orders of angels, and armies of martyrs, and in that house many mansions; in earth, families, cities, churches, colleges, all plural things; and lest either of these should not be company enough alone, there is an association of both, a communion of Saints, which make the Militant and Triumphant church, one parish; so that Christ was not out of his diocese, when he was upon the earth, nor out of his temple, when he was in our flesh. God, who saw that all that he made, was good, came not so near seeing a defect in any of his works, as when he saw that it was not good, for man to be alone, therefore he made him a helper; and one that should help him so, as to increase the number, and give him her own, and more society. Angels, who do not propagate, nor multiply, were made at first in an abundant number; and so were stars: but for the things of this world, their blessing was, increase; for I think, I need not ask leave to think, that there is no phoenix; nothing singular, nothing alone: men that inhere upon nature only, are so far from thinking, that there is anything singular in this world, as that they will scarce think, that this world itself is singular, but that every planet, and every star, is another world like this; they find reason to conceive, not only a plurality in every speeies in the world, but a plurality of worlds; so that the abhorrers of solitude, are not solitary; for God, and nature, and reason concur against it. Now a man may counterfeit the plague in a vow, and mistake a disease for religion; by such a retiring and recluding of himself from all men, as to do good to no man, to converse with no man. God hath two testaments, two wills; but this is a schedule, and not of his, a codicil, and not of his, not in the body of his testaments, but interlined, and postscribed by others, that the way to the communion of saints, should be by such a solitude, as excludes all doing of good here. That is a disease of the mind; as the height of an infectious disease of the body, is solitude, to be left alone: for this makes an infectious bed, equal, nay worse than a grave, that though in both I be equally alone, in my bed I know it, and feel it, and shall not in my grave: and this too, that in my bed, my soul is still in an infectious body, and shall not in my grave be so.
0 God, my God, thy Son took it not ill at Martha's hands, that when he said unto her, Thy brother Lazarus shall rise again (John xiii. 23), she expostulated it so far with him, as to reply, / know that he shall rise again in the resurrection, at the last day; for she was miserable by wanting him then. Take it not ill, 0 my God, from me, that though thou have ordained it for a blessing, and for a dignity to thy people, That they should dwell alone, and not be reckoned among the nations (Numb, xxiii. 9), (because they should be above them) and that they should dwell in safety alone (Deut. xxxiii. 33), (free from the infestation of enemies) yet
1 take thy leave to remember thee, that thou hast said too, Two are better than one (Eccles. iv. 10). And, Woe be unto him that is alone when he falleth; and so when he is fallen, and laid in the bed of sickness too. Righteousness is immortal (Wisd. i. 9). I know thy wisdom hath said so; but no man, though covered with the righteousness of thy Son, is immortal so, as not to die; for he who was righteousness itself, did die. I know that the Son of righteousness (Matt. xiv. 23), thy Son, refused not, nay affected solitariness, loneness, many, many times; but at all times, he was able to command more than twelve legions of angels to his service (Matt. xxvi. 13), and when he did not so, he was far from being alone; for, / am not alone (John viii. 16), says ho, but I, and the Father that sent me. 1 cannot fear, but that I shall always be with thee, and him; but whether this disease may not alien, and remove my friends, so that they stand aloof from my sore, and my kinsmen stand afar off (Psalm xxxviii. 11), I cannot tell. I cannot fear, but that thou wilt reckon with me from this minute, in which, by thy grace, I see thee, whether this understanding, and this will, and this memory, may not decay, to the discouragement, and the ill-interpretation of them, that see that heavy change in me, I cannot tell. It was for thy blessed, thy powerful Son alone, to tread the wine-press alone, and none of the people with him (Isaiah Lxiii. 3). I am not able to pass this agony alone; not alone without thee; thou art thy spirit; not alone without thine; spiritual and temporal physicians are thine; not alone without mine; those whom the bands of blood, or friendship, hath made mine, are mine; and if thou, or thine, or mine, abandon me, I am alone, and woe unto me, if I be alone. Elias himself fainted under that apprehension, Lo, I am left alone (1 Kings xiv. 14), and Martha murmured at that, said to Christ, Lord, dost not thou care, that my sister hath left me to serve alone? (Luke x. 40.) Neither could Jeremiah enter into his Lamentations, from a higher ground than to say, How doth the city sit solitary, that was full of people (Jcr. i. 1), O my God, it is the leper, that thou hast condemned to live alone; have I such a leprosy in my soul (Lev. xiii. 49); that I must die alone; alone without thee? Shall this come to such a leprosy in my body, that I must die alone? Alone without them that should assist, that should comfort me? But comes not this expostulation too near a murmuring? Must I be concluded with that, that Moses was commanded to come near the Lord alone? (Exod. xiv. 2.) That solitariness, and dereliction, and abandoning of others, disposes us best for God, who accompanies us most alone' May I not remember, and apply too; that though God came not to Jacob (Gen. xxxii. 24), till he found him alone, yet when he found him alone, he wrestled with him and lamed him? That when in the dereliction and forsaking of friends and physicians, a man is left alone to God, God may so wrestle with this Jacob, with this conscience, as to put it out of joint, and so appear to him, as that he dares not look upon him face to face, when as by way of reflection, in the consolation of his temporal or spiritual servants, and ordinances he durst, if they were there? But a faithful friend is the physic of life, and they that fear the Lord shall find him (Ecclus. vi. 16). Therefore hath the Lord afforded me both in one person, that physician, who is my faithful friend.
0 Eteknal, and most gracious God, who calledst down fire from heaven upon the sinful cities, but once, and openedst the earth, to swallow the murmurers, but once, and threwest down the tower of Siloe upon sinners, but once, but for thy works of mercy repeatest them often, and still workest by thine own patterns, as thou broughtest man into this world, by giving him a helper fit for him, so whether it be thy will to continue mo long thus, or to dismiss me by death, be pleased to afford me the helps fit for both conditions, either for my weak stay here, or my final transmigration from hence. And if thou mayest receive glory by that way (and by all ways thou mayest receive glory) glorify thyself in preserving this body from such infections, as might withhold those, who would come, or endanger them who do come; and preserve this soul in the faculties thereof, from all such distempers, as might shake the assurance which myself and others have had, that because thou hast loved me, thou wouldest love me to my end, and at my end. Open none of my doors, not of my heart; not of my ears; not of my house to any supplanter that would enter to undermine me in my religion to thee, in the time of my weakness: or to defame me, and magnify himself, with false rumours of such a victory, and surprisal of me, after I am dead; be my salvation, and plead my salvation; work it, and declare it; and as thy Triumphant shall be, so let the Militant church be assured, that thou wast my God, and I thy servant, to, and in my consummation. Bless thou the learning, and the labours of this man, whom thou sendest to assist me; and since thou takest me by the hand, and puttest me into his hands (for
1 come to him in thy name, who in thy name comes to me) since I clog not my hopes in him, no nor my prayers to thee, with any limited conditions, but enwrap all in those two petitions, Thy kingdom come, Thy will be done, prosper him, and relieve me, in thy way, in thy time, and in thy measure. Amen.
I Obsebve the physician, with the same diligence, as he the disease; I see he fears, and I fear with him: I overtook him, I overrun him in his fear, and I go the faster, because he makes his pace slow; I fear the more, because he disguises his fear, and I see it with the more sharpness, because ho would not have me see it. Ho knows that his fear shall not disorder the practice, and exercise of his art, but he knows that my fear may disorder the effect, and working of his practice. As the ill affections of the spleen, complicate, and mingle themselves, with every infirmity of the body, so doth fear insinuate itself in every action, or passion of the mind; and as wind in the body will counterfeit any disease, and seem the stone, and seem the gout, so fear will counterfeit any disease of the mind; it shall seem love, a love of having, and it is but a fear; a jealous and suspicious fear of losing; it shall seem valour, in despising, and undervaluing danger, and it is but fear, in an overvaluing of opinion, and estimation, and a fear of losing that. A man that is not afraid of a lion, is afraid of a cat; not afraid of starving, and yet is afraid of some joint of meat at the table, presented to feed him; not afraid of the sound of drums, and trumpets, and shot, and those, which they seek to drown, the last cries of men, and is afraid of some particular harmonious instrument; so much afraid, as that with any of these the enemy might drive this man, otherwise valiant enough, out of the field. I know not what fear is, nor I know not what it is that I fear now; I fear not the hastening of my death, and yet I do fear the increase of the disease; I should belie nature, if I should deny that I feared this, and if I should say that I feared death, I should belie God; my weakness is from nature, who hath but her measure, my strength is from God, who possesses and distributes infinitely. As then every cold air is not a damp, every shivering is not a stupefaction, so every fear is not a fearfulness, every declination is not a running away, every debating is not a resolving, every wish, that it were not thus, is not a murmuring, nor a dejection, though it be thus; but as my physician's fear puts not him from his practice, neither doth mine put me, from receiving from God, and man, and myself, spiritual, and civil and moral assistances, and consolations.
VI. EXPOSTULATION. My God, my God, I find in thy book, that fear is a stifling spirit, a spirit of suffocation; that Ishbosheth could not speak, nor reply in his own defence to Abner, because he was afraid (2 Sam. iii. 11). It was thy servant Job's case too, who before he could say anything to thee, says of thee, Let him take his rod away from me, and let not his fear terrify me, then would I speak with him, and not fear him; but it is not so with me (Job ix. 34). Shall a fear of thee, take away my devotion to thee I Dost thou command me to speak to thee, and command me to fear thee, and do these destroy one another? There is no perplexity in thee, my God; no inextricableness in thee, my light, and my clearness, my sun, and my moon, that directest me as well in the night of adversity and fear, as in my day of prosperity and confidence. I must then speak to thee, at all times, but when must I fear thee? At all times too. When didst thou rebuke any petitioner, with the name of importunate? Thou hast proposed to us a parable of a judge that did justice at last, because the client was importunate, and troubled him (Luke xviii. 1). But thou hast told us plainly, that thy use in that parable, was not, that thou wast troubled with our importunities, but (as thou sayest there) That we should always pray (Lukexi. 5). And to the same purpose thou proposest another, that If I press my friend, when he is in bed, at midnight, to lend me bread, though he will not rise, because I am his friend, yet because of mine importunity, he will. God will do this, whensoever thou askest and never call it importunity. Pray in thy bed at midnight, and God will not say, I will hear thee to-morrow upon thy knees, at thy bed-side; pray upon thy knees then, and God will not say, I will hear thee on Sunday at church; God is no dilatory God, no froward God; prayer is never unseasonable, God is never asleep, nor absent. But, O my God, can I do this, and fear thee; come to thee, and speak to thee, in all places, at all hours, and fear thee? Dare I ask this question? There is more boldness in the question, than in the coming: I may do it, though I fear thee; I cannot do it, except I fear thee. So well hast thou provided, that we should always fear thee, as that thou hast provided, that we should fear no person but thee, nothing but thee; no men? No. Whom? The Lord is my help, and my salvation, whom shall I fear? (Psalm xxvii. 1.) Great enemies: not great enemies; for no enemies are great to them that fear thee; Fear not the people of this land, for they are bread to you (Numb. xiv. 9). They shall not only not eat us, not eat our bread, but they shall be our bread; Why should we fear them? But for all this metaphorical bread, victory over enemies, that thought to devour us, may we not fear, that we may lack bread literally? And fear famine, though we fear not enemies I Young lions do lack and suffer hunger, but they that seek the Lord, shall not want any good thing (Psalm xxxv. 70). Never I Though it be well with them at one time, may they not fear, that it may be worse? Wherefore should I fear in the days of evil, says thy servant David? (Psalm XLvi. 5.) Though his own sin had made them evil, he feared them not. No? not if this evil determine in death? Not though in a death; not, though in a death inflicted by violence, by malice, by our own desert. Fear not the sentence of death (Ecclus. XLi. 3), if thou fear God. Thou art, 0 my God, so far from admitting us, that fear thee, to fear others, as that thou makest others to fear us; as Herod feared John, because he was a holy and a just man, and observed him (Mark vi. 20). How fully then, 0 my abundant God; how gently, O my sweet, my easy God, dost thou unentangle me, in any scruple arising out of the consideration of this thy fear! Is not this that which thou intendest, when thou sayest, The secret of the Lord is with them that fear him (Psalm xxv. 14). The secret, the mystery of the right use of fear. Dost thou not mean this, when thou sayest, We shall understand the fear of the Lord? Have it, and have benefit by it (Prov. ii. 5), have it, and stand under it; be directed by it, and not be dejected with it. And dost thou not propose that church for our example, when thou sayest, The church of Judea walked in the fear of God (Acts ix. 31); they had it, but did not sit down lazily, nor fall down weakly, nor sink under it? There is a fear which weakens men in the service of God; Adam was afraid because he was naked (Gen. iii. 10). They who have put off thee, are a prey to all. They may fear, For thou wilt laugh, when their fear comes upon them (Prov. i. 26), as thou hast told them more than once (Prov. x. 24). And thou wilt make them fear, where no cause of fear is (Psalm xiv. 5), thou hast told them more than once too (Psalm, uii. 6). There is a fear that is a punishment of former wickedness; and induces more: Though some said of thy Son, Christ Jesus, that he was a good man, yet no man spake openly, for fear of the Jews (John vii. 13). Joseph was his disciple; but secretly, for fear of the Jews (John xix. 38). The disciples kept some meetings, but with doors shut for fear of tho Jews (John xxix. 19). O my God thou givest us fear for ballast to carry us steadily in all weathers. But thou wouldst ballast us, with such sand, as should have gold in it, with that fear which is thy fear, for the fear of the Lord is his treasure (Isaiah xxxiii. 6). He that hath that, lacks nothing that man can have, nothing that God does give. Timorous men thou rebukest; Why are ye fearful, 0 ye of little faithf\ (Matt. viii. 26.) Such thou dismissest from thy service, with scorn, though of them there went from Gideon's army, twenty-two thousand, and remained but ten thousand (Judg. vii. 3). Such thou sendest farther than so; thither from whence they never return, The fearful and the unbelieving, into that burning lake, which is the second death (Rev. xxi. 8). There is a fear, and there is a hope, which are equal abominations to thee; for, they were confounded, because they hoped, says thy servant Job (Job vi. 20). Because they had misplaced, mis-centered their hopes; they hoped and not in thee, and such shall fear, and not fear thee. But in thy fear, my God, and my fear, my God, and my hope, is hope, and love, and confidence, and peace, and every limb, and ingredient of happiness enwrapped; for joy includes all; and fear and joy consist together; nay constitute one another; The women departed from the sepulchre (Matt, xxviii. 8). The women which were made supernumerary apostles, apostles to the apostles; mothers of the church, and of the fathers, grandfathers of the church, the apostles themselves, the women, angels of the resurrection, went from the sepulchre, with fear and joy; they ran, says the text, and they ran upon those two legs, fear and joy; and both was the right leg, they joy in thee, 0 Lord, that fear thee, and fear thee only, who feel this joy in thee. Nay, thy fear, and thy love are inseparable; still we are called upon, in infinite places, to fear God; yet the commandment, which is the root of all, is, Thou shalt love the Lord thy God; he doth neither, that doth not both; he omits neither, that does one. Therefore when thy servant David had said (Psalm cxi. 10), that the fear of the Lord is the beginning of wisdom, and his son had repeated it again (Prov. i. 7); he that collects both, calls this fear, the root of wisdom (Ecclus. i. 20, 27). And that it may embrace all, he calls it wisdom itself. A wise man therefore is never without it, never without the exercise of it: therefore thou sendest Moses to thy people, That they might learn to fear thee all the days of their lives (Deut. iv. 10): not in heavy, and calamitous, but in good, and cheerful days too: for Noah, who had assurance of his deliverance, yet moved with fear, prepared an ark, for the saving of his house (Heb. xi. 7). A wise man will fear in every thing (Ecclus. xviii. 27). And therefore though I pretend to no other degree of wisdom, I am abundantly rich in this, that I lie here possessed with that fear, which is thy fear, both that this sickness is thy immediate correction, and not merely a natural accident; and therefore fearful, because it is a fearful thing to fall into thy hands, and that this fear preserves me from all inordinate fear, arising out of the infirmity of nature, because thy hand being upon me, thou wilt never let me fall out of thy hand.
0 Most mighty God, and merciful God, the God of all true sorrow, and true joy too, of all fear, and of all hope too, as thou hast given me a repentance, not to be repented of, so give me, 0 Lord, a fear, of which I may not be afraid. Give me tender, and supple, and conformable affections, that as I joy with them that joy, and mourn with them that mourn, so may I fear with them that fear. And since thou hast vouchsafed to discover to me, in his fear whom thou hast admitted to be my assistance in this sickness, that there is danger therein, let me not, O Lord, go about to overcome the sense of that fear, so far, as to pretermit the fitting, and preparing of myself, for the worst that may be feared, the passage out of this life. Many of thy blessed martyrs, have passed out of this life, without any show of fear; but thy most blessed Son himself did not so. Thy martyrs wero known to be but men, and therefore it pleased thee, to fill them with thy Spirit, and thy power, in that they did more than men; thy Son was declared by thee, and by himself to be God; and it was requsite that he should declare himself to be man also, in the weakness of man. Let me not therefore, O my God, be ashamed of these fears, but let me feel them, to determine where his fear did, in a present submitting of all to thy will. And when thou shalt have inflamed and thawed my former coldnesses, and indevotions, with these heats, and quenched my former heats, with these sweats, and inundations, and rectified my former presumptions and negligences with these fears, be pleased 0 Lord, as one, made so by thee, to think me fit for thee; and whether it be thy pleasure, to dispose of this body, this garment, so as to put it to a farther wearing in this world, or to lay it up in the common wardrop, the grave, for tho next, glorify thyself in thy choice now, and glorify it then, with that glory, which thy Son, our Saviour Christ Jesus hath purchased for them, whom thou makest partakers of his resurrection. Amen.
SOCIOS SIBI JUNGIER INSTAT.
The physician desires to have others joined with him.
Thebe is more fear, therefore more cause. If the physician desire help, the burden grows great: there is a growth of the disease then; but there must be an autumn too; but whether an autumn of the disease or me, it is not my part to choose; but if it be of me, it is of both; my disease cannot survive me, I may outlive it. Howsoever, his desiring of others, argues his candour, and his ingenuity; if the danger be great, he justifies his proceedings, and he disguises nothing, that calls in witnesses; and if the danger be not great, he is not ambitious, that is so ready to divide the thanks and the honour of that work, which he begun alone, with others. It diminishes not the dignity of a monarch, that he derive part of his care upon others; God hath not made many suns, but he hath made many bodies, that receive, and give light. The Romans began with one king; they came to two consuls; they returned in extremities, to one dictator: whether in one, or many, the sovereignty is the same, in all states, and the danger is not the more, and the providence is the more, where there are more physicians; as the state is the happier, where businesses are carried by more counsels, than can be in one breast, how large soever. Diseases themselves hold consultations, and conspire how they may multiply, and join with one another, and exalt one another's force, so; and shall we not call physicians, to consultations? Death is in an old man's door, ho appears, and tells him so, and death is at a young man's back, and says nothing; age is a sickness, and youth is an ambush; and we need so many physicians, as may make up a watch, and spy every inconvenience. There is scarce anything, that hath not killed somebody; a hair, a feather hath done it; nay, that which is our best antidote against it, hath done it; the best cordial hath been deadly poison; men have died of joy, and almost forbidden their friends to weep for them, when they have seen them die laughing. Even that tyrant Dionysius (I think the same that suffered so much after) who could not die of that sorrow, of that high fall, from a king to a wretched private man, died of so poor a joy, as to be declared by the people at a theatre, that he was a good poet. Wo say often, that man may live of a little; but, alas, of how much less may a man die? And therefore the more assistants, the better: Who comes to a day of hearing, in a cause of any importance, with one advocate? In our funerals, we ourselves have no interest; there we cannot
advise, we cannot direct: and though some nations (the Egyptians in particular) built themselves better tombs, than houses, because they were to dwell longer in them; yet amongst ourselves, the greatest man of style, whom we have had, the Conqueror, was left, as soon as his soul left him, not only without persons to assist at his grave, but without a grave. Who will keep us then, we know not; as long as we can, let us admit as much help, as we can; another, and another physician, is not another, and another judication, and symptom of death, but another, and another assistant, and proctor of life: nor do they so much feed the imagination with apprehension of danger, as the understanding with comfort. Let not one bring learning, another diligence, another religion, but every one bring all, and, as many ingredients enter into a receipt, so may many men make the receipt. But why do I exercise my meditation so long upon this, of having plentiful help in time of need? Is not my meditation rather to be inclined another way, to condole, and commiserate their distress, who have none? How many are sicker, (perchance) than I, and laid in their woful straw at home (if that corner be a home) and have no more hope of help, though they die, than of preferment, though they live. Nor do no more expect to see a physician then, than to be an officer after; of whom, the first that takes knowledge, is the sexton that buries them; who buries them in oblivion too. For they do but fill up the number of the dead in the bill, but we shall never hear their names, till we read them in the book of life, with our own. How many are sicker (perchance) than I, and thrown into hospitals, where, (as a fish left upon the sand, must stay the tide) they must stay the physician's hour of visiting, and then can be but visited? How many are sicker (perchance) than all we, and have not this hospital to cover them, nor this straw to lie in, to die in, but have their grave-stone under them, and breathe out their souls in the ears, and in the eyes of passengers, harder than their bed, the flint of the street? That taste of no part of our physic; but a sparing diet, to whom ordinary porridge would be julap enough, the refuse of our servants, bezoar enough, and the off-scouring of our kitchen tables, cordial enough. O my soul, when thou art not enough awake, to bless thy God enough for his plentiful mercy, in affording thee many helpers, remember how many lack them, and help them to them, or to those other things, which they lack as much as them.
My God, my Ood, thy blessed servant Augustine begged of thee, that Moses might come, and tell him what he meant by some places of Genesis: May I have leave to ask of that Spirit, that writ that book, why when David expected news from JoaVs army, and that the watchman told him, that he saw a man running alone (2 Sam. xviii. 25), David concluded out of that circumstance, That if he came alone, he brought good news? I see the grammar, the word signifies so, and is so ever accepted, good news; but I see not the logic, nor the rhetoric, how David would prove, or persuade that this news was good, because he was alone, except a greater company might have made great impressions of danger, by imploring and importuning present supplies: howsoever that be, I am sure, that that which thy apostle says to Timothy (2 Tim. iv. 11), Only Luke is with me; Luke, and nobody but Luke, hath a taste of complaint and sorrow in it: though Luke want no testimony of ability, of forwardness, of constancy, and perseverance, in assisting that great building, which St. Paul laboured in, yet St. Paul is affected with that, that there was none but Luke to assist. We take St. Luke to have been a physician, and it admits the application the better, that in the presence of one good physician we may be glad of more. It was not only a civil spirit of policy, or order that moved Moses' father-in-law (Exod. xviii. 13), to persuade him to divide the burden of government, and judicature, with others, and take others to his assistance, but it was also thy immediate Spirit, O my God, that moved Moses to present unto thee seventy of the elders of Israel (Numb. xi. 16), to receive of that spirit, which was upon Moses only before, such a portion as might ease him in the government of that people; though Moses alone had endowments above all, thou gavest him other assistants. I consider thy plentiful goodness, O my God, in employing angels, more than one, in so many of thy remarkable works. Of thy Son, thou sayest; Let all the angels of God worship him (Heb. i. 6),
if that bo in heaven, upon earth, he says that he could command twelve legions of angels (Matt. xxvi. 53). And when heaven, and earth shall be all one, at the last day, Thy Son, 0 God, the Son of man, shall come in his glory, and all the holy angels with him (Mark xxv. 31). The angels that celebrated his birth to the shepherds (Luke xxi. 15). The angels that celebrated his second birth, his resurrection to the Marys (Job xx. 12), were in the plural, angels associated with angels. In Jacob's ladder, they which ascended and descended (Gen. xxviii. 12), and maintained the trade between heaven and earth, between thee and us, they who have the commission, and charge to guide us in all our ways (Psalm xci. 13), they who hastened Lot (Gen. xix. 15), and in him, us, from places of danger and temptation, they who are appointed to instruct and govern us in the church here (Rev. i. 20), they who are sent to punish the disobedient, and refractory (Rev. viii. 2), that they are to be the mowers, and harvest-men (Matt. xiii. 39), after we are grown up in one field, the church, at the day of judgment, they that are to carry our souls whither they carried Lazarus (Luke xvi. 22), they who attend at the several gates of the new Jerusalem (Rev. xxi. 21), to admit us there; all these who administer to thy servants, from the first, to their last, are angels, angels in the plural, in every service. Angels associated with angels. The power of a single angel we see in that one, who in one night destroyed almost two hundred thousand in Sennacherib's army (1 Kings xix. 35), yet thou often employest many; as we know the power of salvation is abundantly in any one evangelist, and yet thou hast afforded us four. Thy Son proclaims of himself, That thy Spirit, hath anointed him to preach the Gospel (Luke iv. 18), yet he hath given others for the perfecting of the saints in the work of the ministry (Eph. iv). Thou hast made him bishop of our souls (1 Peter ii. 25), but there are other bishops too. He gave the Holy Ghost, and others gave it also (John xx. 22). Thy way, O my God, (and, O my God, thou lovest to walk in thine own ways, for they are large) thy way from the beginning, is multiplication of thy helps; and therefore it were a degree of ingratitude, not to accept this mercy of affording me many helps for my bodily health, as a type and earnest of thy gracious purpose now, and ever, to afford me the same assistances. That for thy great help, thy Word, I may seek that, not from corners, nor conventicles, nor schismatical singularities, but from the association, and communion of thy catholic church, and those persons, whom thou hast always furnished that church withal: and that it may associate thy Word, with thy sacrament, thy seal, with thy patent; and in that sacrament associate the sign with the thing signified, the bread with the body of thy Son; so, as I may be sure to have received both, and to be made thereby, (as thy blessed servant Augustine says) the ark, and the monument, and the tomb of thy most blessed Son, that he, and all the merits, of his death, may, by that receiving, be buried in me, to my quickening in this world, and my immortal establishing in the next.
0 Etebnal, and most gracious God, who gavest to thy servants in the wilderness, thy manna, bread so conditioned, qualified so, as that, to every man, manna tasted like that, which that man liked best, I humbly beseech thee, to make this correction, which I acknowledge to be part of my daily bread, to taste so to me, not as I would, but as thou wouldest have it taste, and to conform my taste, and make it agreeable to thy will. Thou wouldest have thy corrections taste of humiliation, but thou wouldest have them taste of consolation too; taste of danger, but taste of assurance too. As therefore thou hast imprinted in all thine elements, of which our bodies consist, two manifest qualities, so that, as thy fire dries, so it heats too; and as thy water moists, so it cools too, so, O Lord, in these corrections, which are the elements of our regeneration, by which our souls are made thine, imprint thy two qualities, those two operations, that as they scourge us, they may scourge us into the way to thee: that when they have showed us, that we are nothing in ourselves, they may also show us, that thou art all things unto us. When therefore in this particular circumstance, O Lord, (but none of thy judgments are circumstances; they are all of all substance, of thy good purpose upon us) when in this particular, that he, whom thou hast sent to assist me, desires assistants to him, thou hast let me see, in how few hours thou canst throw me beyond the help of man, let me
by the same light see that no vehemence of sickness, no temptation of Satan, no guiltiness of sin, no prison of death, not this first, this sick bed, not the other prison, the close and dark grave, can remove me from the determined, and good purpose, which thou hast sealed concerning me. Let me think no degree of this thy correction, casual, or without signification; but yet when I have read it in that language, as it is a correction, let me translate it into another, and read it as a mercy; and which of these is the original, and which is tho translation; whether thy mercy, or thy correction, were thy primary, and original intention in this sickness, I cannot conclude, though death conclude me; for as it must necessarily appear to be a correction, so I can have no greater argument of thy mercy, than to die in thee, and by that death, to be united to him, who died for me.
Et Rex Ipse Suum Mittit.
The king sends his own physician.
Still when we return to that meditation, that man is a world, we find new discoveries. Let him be a world, and himself will be the land, and misery the sea. His misery (for misery is his, his own; of the happiness even of this world, ho is but tenant, but of misery the freeholder, of happiness he is but the farmer, but the usufructuary; but of misery, the lord, the proprietary): his misery, as the sea, swells above all tho hills, and reaches to the remotest parts of this earth, man; who of himself is but dust, and coagulated and kneaded into earth; by tears, his matter is earth, his form, misery. In this world, that is mankind, tho highest ground, the ominentest hills, are kings, and have they line and lead enough to fathom this sea, and say, My misery is but this deep? scarce any misery equal to sickness; and they are subject to that equally, with their lowest subject. A glass is not
VOL. III. 2 M
the less brittle, because a king's face is represented in it; nor a king the less brittle, because God is represented in him. They have physicians continually about them, and therefore sicknesses, or the worst of sicknesses, continually fear of it. Are they gods? He that called them so, cannot flatter. They are gods, but sick gods; and God is presented to us under many human affections, as far as infirmities; God is called angry, and sorry, and weary, and heavy, but never a sick God: for then he might die like men, as our gods do. The worst that they could say in reproach and scorn of the gods of the heathen, was, that perchance they were asleep; but gods that are so sick, as that they cannot sleep, are in an infirmer condition. A God, and need a physician? a Jupiter, and need an iEsculapius? that must have rhubarb to purge his choler, lest he be too angry, and agaric* to purge his phlegm, lest he be too drowsy; that as Tcrtullian says of the Egyptian gods, plants, and herbs, That God was beholden to man, for groicing in his garden, so must we say of these gods, their eternity (an eternity of threescore and ten years) is in the apothecary's shop, and not in the metaphorical deity. But their deity is better expressed in their humility, than in their height: when abounding and overflowing, as God, in means of doing good, they descend, as God, to a communication of their abundances with men, according to their necessities, then they are gods. No man is well, that understands not, that values not his being well; that hath not a cheerfulness, and a joy in it; and whosoever hath this joy, hath a desire to communicate, to propagate that, which occasions his happiness, and his joy, to others; for every man loves witnesses of his happiness; and the best witnesses, are experimental witnesses; they who have tasted of that in themselves, which makes us happy: it consummates therefore, it perfits the happiness of kings, to confer, to transfer, honour, and riches, and (as they can) health, upon those that need them.
My God, my God, I have a warning from the wise man, that
when a rich man speaketh, every man holdeth his tongue, and look what he saith, they extol it to the clouds: but if a poor man speak,
* Agaricus, the generic name of the mushroom tribe.—Ed.
they say, What fellow is this? and if he stumble, they 1rill help to overthrow 'him (Ecclus. xiii. 23). Therefore may my words be undervalued, and my errors aggravated, if I offer to speak of kings; but not by thee, O my God, because I speak of them, as they are in thee, and of thee, as thou art in them. Certainly thoso men prepare a way of speaking negligently, or irreverently of thee, that give themselves that liberty, in speaking of thy vicegerents, kings; for thou who gavest Augustus the empire, gavest it to Nero too: and as Vespasian had it from thee, so had Julian: though kings deface in themselves thy first image, in their own soul, thou givest no man leave to deface thy second image, imprinted indelibly in their power. But thou knowest, O God, that if I should be slack in celebrating thy mercies to me, exhibited by that royal instrument, my sovereign, to many other faults, that touch upon allegiance, I should add the worst of all, ingratitude; which constitutes an ill man; and faults which are defects in any particular function, are not so great as those that destroy our humanity: it is not so ill to be an ill subject, as to be an ill man; for he hath an universal illness, ready to flow, and pour out itself into any mould, any form, and to spend itself in any function. As therefore thy Son did upon the coin, I look upon the king, and I ask, Whose image and whose inscription he hath; and he hath thine; and I give unto thee, that which is thine, I recommend his happiness to thee, in all my sacrifices of thanks, for that which he enjoys, and in all my prayers, for tho continuance and enlargement of them. But let me stop, my God, and consider; Will not this look liko a piece of art, and cunning, to convey into tho world an opinion, that I were more particularly in his care, than other men I and that herein, in a show of humility, and thankfulness, I magnify myself more than there is cause? But let not that jealousy stop me, 0 God, but let me go forward in celebrating thy mercy exhibited by him. This which he doth now, in assisting so my bodily health, I know is common to mo with many; many, many have tasted of that expression of his graciousness. Where he can give health by his own hands he doth; and to more than any of his predecessors have done: therefore hath God reserved one disease for him, that he only might cure it, though perchance, not only by one title, and interest, nor only as one king. To those that need it not, in that kind, and so cannot have it by his own hand, he sends a donative of health, in sending his physician. The holy king St. Lewis, in France, and our Maud, is celebrated for that, that personally they visited hospitals, and assisted in the cure, even of loathsome diseases. And when their religious empress, Placilla, the wife of Theodosius, was told, that she diminished herself too much in those personal assistances, and might do enough in sending relief, she said, She would send in that capacity, as empress, but she would go too, in that capacity, as a Christian, as a fellow-member of the body of thy Son, with them. So thy servant David applies himself to his people (2 Sam. xix. 12), so he incorporates himself in his people, by calling them, His brethren, his bones, his ftesh: and when they fell under thy hand, even to the pretermitting of himself, he presses upon thee, by prayer for them; / have sinned, but these sheep, what have they done? Let thine hand I pray thee, be against me, and against my father's house (2 Sam. xxiv. 14). It is kingly to give; when Araunah gave that great, and free present to David, that place, those instruments for sacrifices, and the sacrifices themselves, it is said there, by thy Spirit, All these things did Araunah give, as a king to the king (2 Sam. xxiv. 14). To give is an approaching to the condition of kings, but to give health, an approaching to the King of kings, to thee. But this his assisting to my bodily health, thou knowest, O God, and so do some divers of thine honourable servants know, is but the twilight of that day, wherein thou, through him, hath shincd upon me before; but the echo of that voice, whereby thou, through him, hast spoke to me before; then, when he, first of any man conceived a hope, that I might be of some use in thy church, and descended to an intimation, to a persuasion, almost to a solicitation, that I would embrace that calling. And thou who hadst put that desire into his heart, didst also put into mine, an obedience to it; and I, who was sick before, of a vertiginous giddiness, and irresolution, and almost spent all my time in consulting how I should spend it, was by this man of God, and god of men, put into the pool and recovered; when I asked, perchance, a stone, he gave me bread; when I asked, perchance, a scorpion, he gave me a fish; when I asked a temporal office, he denied not, refused not that,
but let me see that he had rather I took this. These things, thou O God, who forgettest nothing, hast not forgot, though perchance he, because they were benefits, hath; but I am not only a witness, but an instance, that our Jehoshaphat hath a care to ordain priests, as well as judges (2 Chron. xiv. 8). And not only to send physicians for temporal, but to be the physician for spiritual health.
VIII. PRAYER. O Etehnal, and most gracious God, who though thou have reserved thy treasure of perfect joy, and perfect glory, to bo given by thine own hands then, when by seeing thee, as thou art in thyself, and knowing thee, as we are known, we shall possess in an instant, and possess for ever, all that can any way conduce to our happiness, yet here also in this world, givest us such earnests of that full payment, as by the value of the earnest, we may give some estimate of the treasure, humbly, and thankfully I acknowledge, that thy blessed Spirit instructs me, to make a difference of thy blessings in this world, by that difference of the instruments, by which it hath pleased thee. to derive them unto me. As we see thee here in a glass, so we receive from thee here by reflection, and by instruments. Even casual things come from thee; and that which we call fortune here, hath another name above. Nature reaches out her hand, and gives us corn and wine, and oil and milk, but thou fillest her hand before, and thou openest her hand that she may rain down her showers upon us. Industry reaches out her hand to us, and gives us fruits of our labour for ourselves, and our posterity; but thy hand guides that hand, when it sows, and when it waters, and the increase is from thee. Friends reach out their hands, and prefer us, but thy hand supports that hand that supports us. Of all these thy instruments have I received thy blessing, 0 God, but bless thy name most for the greatest; that as a member of the public, and as a partaker of private favours too, by thy right hand, thy powerful hand set over us, I have had my portion, not only in the hearing, but in the preaching of thy Gospel. Humbly beseeching thee, that as thou continuest thy wonted goodness upon the whole world, by the wonted means and instruments, the same sun, and moon, the same nature, and industry, so to continue the same blessings upon this state, and this church by the same hand, so long, as that thy Son when he comes in the clouds, may find him, or his son, or his son's sons ready to give an account, and able to stand in that judgment, for their faithful stewardship, and dispensation of thy talents so abundantly committed to them; and be to him, O God, in all distempers of his body, in all anxieties of spirit, in all holy sadnesses of soul, such a physician in thy proportion, who art the greatest in heaven, as he hath been in soul, and body to me, in his proportion who is the greatest upon earth.
Upon their consultation they prescribe.
They have seen me, and heard me, arraigned me in these fetters, and received the evidence; I have cut up mine own anatomy, dissected myself, and they are gone to read upon me. O how manifold, and perplexed a thing, nay how wanton and various a thing is ruin and destruction! God presented to David three kinds, war, famine, and pestilence; Satan left out these, and brought in, fires from heaven, and winds from the wilderness. If there were no ruin but sickness, we see, the masters of that art, can scarce number, nor name all sicknesses; everything that disorders a faculty, and the function of that is a sickness: the names will not serve them which are given from the place affected; the pleurisy is so; nor from the effect which it works; the falling sickness is so; they cannot have names enow, from what it does, nor where it is, but they must extort names from what it is like, what it resembles, and but in some one thing, or else they would lack names; for the wolf, and the canker, and the polypus are so; and that question, Whether there be more names or things, is as perplexed in sicknesses as in anything else;
except it bo easily resolved upon that side, that there are more sicknesses than names. If ruin were reduced to that one way, that man could perish no way but by sickness, yet his danger were infinite; and if sickness were reduced to that ouo way, that there were no sickness but a fever, yet the way were infinite still; for it would over-load, and oppress any natural disorder, and discompose any artificial memory, to deliver the names of several fevers; how intricate a work then have they, who are gone to consult, which of these sicknesses mine is, and then which of these fevers, and then what it would do, and then how it may be countermined! But even in ill, it is a degree of good, when the evil will admit consultation. In many diseases, that which is but an accident, but a symptom of the main disease, is so violent, that the physician must attend the cure of that, though he pretermit (so far as to intermit) the cure of the disease itself. Is it not so in states too? Sometimes the insolency of those that are great, put the people into commotions; the great disease, and the greatest danger to the head, is the insolency of the great ones; and yet, they execute martial law, they come to present executions upon the people, whose commotion was indeed but a symptom, but an accident of the main disease; but this symptom, grown so violent, would allow no timo for a consultation. Is it not so in the accidents of the diseases of our mind too? Is it not evidently so in our affections, in our passions? If a choleric man be ready to strike, must I go about to purge his cholcr, or to break the blow? But whero there is room for consultation, things are not desperate. They consult; so there is nothing rashly, inconsiderately done: and then they prescribe, they write, so there is nothing covertly, disguisedly, unavowedly done. In bodily diseases it is not always so; sometimes, as soon as the physician's foot is in the chamber, his knife is in the patient's arm; the disease would not allow a minute's forbearing of blood, nor prescribing of other remedies. In states, and matter of government it is so too, they are sometimes surprised with such accidents, as that the magistrate asks not what may be done by law, but does that which must necessarily be done in that case. But it is a degree of good in evil, a degree that carries hope and comfort in it, when wo may have recourse to that which is written, and that the proceedings may bo apert and ingenuous, and candid, and avowable, for that gives satisfaction and acquiescence. They who have received my anatomy of myself, consult, and end their consultation in prescribing, and in prescribing physic, proper and convenient remedy: for if they should come in again, and chide me for some disorder, that had occasioned, and induced, or that had hastened and exalted this sickness, or if they should begin to writo now rules for my diet, and exercise when I were well, this were to antidate, or to postdate their consultation, not to give physic. It were rather a vexation than a relief, to tell a condemned prisoner, you might have lived if you had done this; and if you can get your pardon, you shall do well to take this, or this course hereafter. I am glad they know, (I have hid nothing from them), glad they consult, (they hide nothing from one another), glad they write (they hide nothing from the world), glad that they write and prescribe physic, that they are remedies for the present case.
My God, my God, allow me a just indignation, a holy detestation of the insolency of that man, who because he was of that high rank, of whom thou hast said, They are gods, thought himself more than equal to thee; that king of Aragon, Alphonsus, so perfect in the motions of the heavenly bodies, as that ho adventured to say, That if he had been of counsel with thee, in the making of the heavens, the heavens should have been disposed in a better order, than they are. The king Amaziah would not endure thy prophet to reprehend him, but asked him in anger, Art thou made of the king's counsel? (2 Chron. xxv. 16.) When thy prophet Esay asks that question, Who hath directed the Spirit of the Lord, or being his councillor hath taught him? (Isaiah xi.ii. 13.) It is after he had settled and determined that office, upon thy Son, and him only, when he joins with those great titles, The mighty God, and the Prince of Peace, this also, the Councillor (Isaiah ix. 6); and after he had settled upon him, the spirit of might, and of counsel (Isaiah xi). So that then, thou, O God, though thou have no counsel from man, yet dost nothing upon man, without counsel; in the making of man there was a
consultation; Let us make man (Gen. i. 26). In the preserving of man, O thou great preserver of men, thou proceedest by counsel; for all thy external works are the works of the whole Trinity, and their hand is to every action. How much more must I apprehend, that all you blessed, and glorious persons of the Trinity are in consultation now, what you will do with this infirm body, with this leprous soul, that attends, guiltily, but yet comfortably, your determination upon it. I offer not to counsel them, who meet in consultation for my body now, but I open my infirmities, I anatomize my body to them. So I do my soul to thee, O my God, in an humble confession, that there is no vein in me, that is not full of the blood of thy Son, whom I have crucified, and crucified again, by multiplying many, and often repeating the same sins: that there is no artery in me, that hath not the spirit of error (1 Tim. iv. 1), the spirit of lust (Hosea iv. 12), the spirit of giddiness in it (Isaiah xix. 14), no bone in me that is not hardened with the custom of sin, and nourished, and suppled with the marrow of sin; no sinews, no ligaments, that do not tie, and chain sin and sin together. Yet, O blessed and glorious Trinity, O holy, and whole college, and yet but one physician, if you take this confession into a consultation, my case is not desperate, my destruction is not decreed; if your consultation determine in writing, if you refer me to that which is written, you intend my recovery: for all the way, O my God, (ever constant to thine own ways) thou hast proceeded openly, intelligibly, manifestly, by the book. From thy first book, the book of life, never shut to thee, but never thoroughly open to us; from thy second book, the book of nature, where though sub-obscurely and in shadows, thou hast expressed thine own image; from thy third book, the Scriptures, where thou hadst written all in the Old, and then lightedst us a candle to read it by, in the New Testament; to these thou hadst added the book of just and useful laws, established by them, to whom thou hast committed thy people; to those, the manuals, the pocket, the bosom-books of our own consciences, to those thy particular books of all our particular sins, and to those, the book with seven seals, which only the Lamb which was slain, was found worthy to open (Rev. vii. 1), which, I hope, it shall not disagree with the meaning of thy blessed Spirit, to interpret, the promulgation of their pardon, and righteousness, who are washed in the blood of that Lamb; and if thou refer me to these books, to a new reading, a new trial by these books, this fever may be but a burning in the hand, and I may be saved, though not by my book, mine own conscience, nor by thy other books, yet by thy first, the book of life, thy decree for my election, and by thy last, the book of the Lamb, and the shedding of his blood upon me; if I be still under consultation, I am not condemned yet; if I be sent to these books, I shall not be condemned at all: for, though there be something written in some of those books (particularly in the Scriptures) which some men turn to poison, yet upon these consultations (these confessions, these takings of our particular cases, into thy consideration) thou intendest all for physic, and even from those sentences, from which a too late repenter will suck desperation, he that seeks theo early, shall receive thy morning dew, thy seasonable mercy, thy forward consolation.
O Etehnal and most gracious (rod, who art of so pure eyes, as that thou canst not look upon sin, and we of so impure constitutions, as that we can present no object but sin, and therefore might justly fear, that thou wouldst turn thine eyes for ever from us, as, though we cannot endure afflictions in ourselves, yet in thee we can; so, though thou canst not endure sin in us, yet in thy Son thou canst; and he hath taken upon himself, and presented to thee all those sins, which might displease thee in us. There is an eye in nature, that kills, as soon as it sees, the eye of a serpent; no eye in nature, that nourishes us by looking upon us; but thino eye, 0 Lord, does so. Look therefore upon me, O Lord, in this distress, and that will recall me from the borders of this bodily death; look upon me, and that will raise me again from that spiritual death, in which my parents buried me, when they begot me in sin, and in which I have pierced, even to the jaws of hell, by multiplying such heaps of actual sins upon that foundation, that root of original sin. Yet take me again into your consultation, O blessed and glorious Trinity; and though the Father know, that I have defaced his image, received in my creation; though the Son know, I have neglected mine interest in the redemption, yet, O blessed Spirit, as thou art to my conscience, so be to them a witness, that at this minute, I accept that which I have so often, so often, so rebelliously refused, thy blessed inspirations; be thou my witness to them, that at more pores than this slack body sweats tears, this sad soul weeps blood; and more for the displeasure of my God, than for the stripes of his displeasure. Take me then, O blessed and glorious Trinity, into a reconsultation, and prescribe me any physic: if it be a long and painful holding of this soul in sickness, it is physic, if I may discern thy hand to give it; and it is physic, if it be a speedy departing of this soul, if I may discern thy hand to receive it.
Lente Et Sehpenti Satagunt Occuhbeke Mohbo.
They find the disease to steal on insensibly, and endeavour to meet
with it so.
Tins is Nature's nest of boxes; the heavens contain the earth; the earth, cities; cities, men. And all these are concentric; tho common centre to them all, is decay, ruin; only that is eccentric, which was never made; only that placo or garment rather, which we can imagine, but not demonstrate; that light, which is the very emanation of the light of God, in which the saints shall dwell, with which the saints shall bo apparelled, only that bends not to this centre, to ruin; that which was not made of nothing, is not threatened with this annihilation. All other things are; even angels, even our souls; they move upon the same poles, they bend to the same centre; and if they were not made immortal by preservation, their nature could not keep them from sinking to this centre, annihilation. In all these (the frame of tho heavens, the states upon earth, and men in them, comprehend all). Those are the greatest mischiefs, which are least discerned; the most insensible in their ways, come to be the most sensible in their ends. The heavens have had their dropsy, they drowned the world, and they shall have their fever, and burn the world. Of the dropsy, the flood, the world had a foreknowledge a hundred and twenty years before it came, and so some made provision against it, and were saved, the fever shall break out in an instant, and consume all: the dropsy did no harm to the heavens from whence it fell, it did not put out those lights, it did not quench those heats; but the fever, the fire shall burn the furnace itself, annihilate those heavens, that breathe it out; though the dog-star have a pestilent breath, and infectious exhalation, yet because we know when it will rise, we clothe ourselves, and we diet ourselves, and we shadow ourselves to a sufficient prevention; but comets, and blazing stars, whose effects or significations, no man can interrupt or frustrate, no man foresaw: no almanac tells us, when a blazing star will break out, the matter is carried up in secret; no astrologer tells us when tho effects will be accomplished, for that is a secret of a higher sphere, than the other; and that which is most secret, is most dangerous. It is so also here in tho societies of men in states, and commonwealths. Twenty rebellious drums make not so dangerous a noise, as a few whisperers, and secret plotters in corners. The cannon doth not so much hurt against a wall, as a mine under the wall; nor a thousand enemies that threaten, so much as a few that take an oath to say nothing. God knew many heavy sins of the people, in the wilderness and after, but still he charges them with that one, with murmuring, murmuring in their hearts, secret disobediences, secret repugnances against his declared will; and these are the most deadly, the most pernicious. And it is so too, with the diseases of the body; and that is my case. The pulse, the urine, the sweat, all have sworn to say nothing, to give no indication of any dangerous sickness. My forces are not enfeebled, I find no decay in my strength; my provisions are not cut off, I find no abhorring in my appetite; my counsels are not corrupted nor infatuated, I find no false apprehensions, to work upon mine understanding; and yet they see, that invisibly, and I feel, that insensibly the disease prevails. The disease hath
established a kingdom, an empire in me, and will have certain arcana imperii, secrets of state, by which it will proceed, and not be bound to declare them. But yet against those secret conspiracies in the state, the magistrate hath the rack; and against these insensible diseases, physicians have their examiners; and those these employ now.
X. EXPOSTULATION. My God, my God, I have been told, and told by relation, by her own brother, that did it, by thy servant Nazianzen, that his sister in the vehemency of her prayer, did use to threaten thee with an holy importunity, with a pious impudency. I dare not do so, O God; but as thy servant Augustine, wished that Adam had not sinned, therefore that Christ might not have died, may I not to this one purpose wish, that if the serpent before the temptation of Eve, did go upright, and speak, that he did so still, because I should the sooner hear him, if he spoke, the sooner see him, if he went upright? In his curse, I am cursed too; his creeping undoes me: for howsoever he begin at the heel, and do but bruise that; yet he, and death in him is come into our windows (Jer. ix. 21), into our eyes and ears, the entrances and inlets of our soul. He works upon us in secret; and we do not discern him; and one great work of his upon us, is to make us so like himself, as to sin in secret, that others may not see us; but his masterpiece is, to make us sin in secret so, as that we may not see ourselves sin. For the first, tho hiding of our sins from other men, he hath induced that, which was his offspring from the beginning, a lie (Job viii. 44): for man is in nature, yet, in possession of some such sparks of ingenuity, and nobleness, as that, but to disguiso evil, he would not lie. The body, the sin, is the serpent's, and the garment that covers it, the lie, is his too. These are his, but the hiding of sin from ourselves, is he himself: when we have the sting of the serpent in us, and do not sting ourselves, the venom of sin, and no remorse for sin, then, as thy blessed Son said of Judas, He is a devil (John vi. 70), not that ho had one, but was one, so we are become devils to ourselves, and we have not only a serpent in our bosom, but we ourselves, are to ourselves that serpent. How far did thy servant David press upon thy pardon, in that petition, Cleanse thou me from secret sins? (Psalm xix. 12.) Can any sin be secret I for a great part of our sins, though says thy prophet, We conceive them in the dark, upon our bed, yet says he, We do them in the light; there are many sins, which we glory in doing, and would not do, if nobody should know them. Thy blessed servant Augustine confesses, that he was ashamed of his shamefastness, and tenderness of conscience, and that he often belied himself with sins, which he never did, lest he should be unacceptable to his sinful companions. But if we would conceal them (thy prophet found such a desire, and such a practice in some, when he said, Thou hast trusted in thy wickedness, and thou hast said, None shall see me (Esay XLvii. 10), yet can we conceal them? Thou, O God, canst hear of them by others, The voice of AbeVs blood (Gen. iv. 10), will tell thee of Cain's murder; the heavens themselves will tell thee, Heaven shall reveal his iniquity (Jer. xx. 27), a small creature alone shall do it, A bird of the air shall carry the voice, and tell the matter (Eccles. x. 20): thou wilt trouble no informer, thou thyself revealedst Adam's sin, to thyself (Gen. iii. 8), and the manifestation of sin is so full to thee, as that thou shalt reveal all to all, Thou shalt bring every work to judgment, with every secret thing (Eccles. xii. 14), and There is nothing covered, that shall not be revealed (Matt. x. 26). But, O my God, there is another way of knowing my sins, which thou lovest better than any of these; so, knowest them by my confession. As physio works, so it draws the peccant humour to itself, that when it is gathered together, the weight of itself may carry that humour away, so thy Spirit returns to my memory, my former sins, that being so recollected, they may pour out themselves by.confession. When I kept silence, says thy servant David, day and night thy hand was heavy upon me (Psalm xxxii. 34); but when I said, / will confess my transgressions unto the Lord, thou forgavest the iniquity of my sin (Psalm viii. 5). Thou interpretest the very purpose of confession so well, as that thou scarce leavest any new mercy for the action itself. This mercy thou leavest, that thou armest us thereupon, against relapses into the sins which we have confessed. And that mercy, which thy servant Augustine apprehends, when he says to thee, Thou hast forgiven me those sins
which I have done, and those sins which only by thy grace I have not done: they were done in our inclination to them, and even that inclination needs thy mercy, and that mercy he calls a pardon. And these are most truly secret sins, because they were never done, and because no other man, nor I myself, but only thou knowest, how many, and how great sins I have escaped by thy grace, which without that, I should have multiplied against thee.
0 Etebnal, and most gracious God, who as thy Son Christ Jesus, though he knew all things, yet said, he knew not the day of judgment, because he knew it not so, as that he might tell it us; so though thou knowest all my sins, yet thou knowest them not to my comfort, except thou know them by my telling them to thee, How shall I bring to thy knowledge by that way those sins, which
1 myself know not? If I accuse myself of original sin, wilt thou ask me if I know what original sin is? I know not enough of it to satisfy others, but I know enough to condemn myself, and to solicit thee. If I confess to thee the sins of my youth, wilt thou ask me, if I know what those sins were? I know them not so well, as to name them all, nor am sure to live hours enough to name them all, (for I did them then, faster than I can speak them now, when every thing that I did, conduced to some sin) but I know them so well, as to know, that nothing but thy mercy is so infinite as they. If the naming of sins, of thought, word, and deed, of sins of omission, and of action of sins against thee, against my neighbour, and against myself, of sins unrepented, and sins relapsed into after-repentence, of sins of ignorance, and sins against the testimony of my conscience, of sins against thy commandments, sins against thy Son's prayer, and sins against our own creed, of sins against the laws of that church, and sins against the laws of that state, in which thou hast given me my station. If the naming of those sins reach not homo to all mine, I know what will; O Lord, pardon me, me, all those sins, which thy Son Christ Jesus suffered for, who suffered for all the sins of the world; for there is no sin amongst all those which had not been my sin, if thou hadst not been my Goil, and antedated me a pardon in thy preventing grace. And since sin in the nature of it, retains still so much of the author of it, that it is a serpent, insensibly insinuating itself into my soul, let thy brazen serpent (the contemplation of thy Son crucified for me) be evermore present to me, for my recovery against the sting of the first serpent; that so, as I have a Lion against a lion, the Lion of the tribe of Judah, against that lion that seeks whom he may devour, so I may have a serpent against a serpent, the wisdom of the serpent, against the malice of the serpent, and both against that lion, and serpent, forcible, and subtle temptations, thy dove with thy olive, in thy ark, humility, and peace, and reconciliation to thee, by the ordinances of thy church. Amen.
NoBILIBUSQUE TRAHUNT, A CINCTO CORDE, VENENPM,
SUCCI8 ET GEMMIS, ET QU.« GENEROSA MINISTRANT
ARB, ET NATURA, INsTILLANT.
They use cordials, to keep the venom and malignity of the disease from the heart.
Whence can we take a better argument, a clearer demonstration, that all the greatness of this world, is built upon opinion of others, and hath in itself no real being, nor power of substance, than from the heart of man? It is always in action, and motion, still busy, still pretending to do all, to furnish all the powers, and faculties with all that they have; but if an enemy dare rise up against it, it is the soonest endangered, the soonest defeated of any part. The brain will hold out longer than it, and the liver longer than that; they will endure a siege; but an unnatural heat, a rebellious heat, will blow up the heart, like a mine, in a minute. But howsoever, since the heart hath the birthright, and primogeniture, and that it is nature's eldest son in us, the part
which is first born to life in man, and that the other parts, as younger brethren, and servants in his family, have a dependence upon it, it is reason that the principal care be had of it, though it be not the strongest part; as the eldest is oftentimes not the strongest of the family. And since the brain, and liver, and heart, hold not a triumvirate in man, a sovereignty equally shed upon them all, for his well being, as the four elements do for his very being, but the heart alone is in the principality, and in the throne as king, the rest as subjects, though in eminent place, and office, must contribute to, that, as children to their parents, as all persons to all kinds of superiors, though oftentimes, those parents, or those superiors, be not of stronger parts, than themselves, that serve and obey them that are weaker; neither doth this obligation fall upon us, by second dictates of nature, by consequences, and conclusions arising out of nature, or derived from nature, by discourse, (as many things bind us, even by the law of nature, and yet not by the primary law of nature; as all laws of propriety in that which we possess, are of the law of nature, which law is, to give every one his own, and yet in the primary law of nature, there was no propriety, no meum et tuum, but an universal community over all; so the obedience of superiors, is of the law of nature, and yet in the primary law of nature, there was no superiority, no magistracy;) but this contribution of assistance of all to the sovereign, of all parts to the heart, is from the very first dictates of nature; which is in the first place, to have care of our own preservation, to look first to ourselves; for therefore doth the physician intermit the present care of brain, or liver, because there is a possibility, that they may subsist, though there be not a present and a particular care had of them, but there is no possibility that they can subsist, if the heart perish: and so, when we seem to begin with others; in such assistances, indeed we do begin with ourselves, and we ourselves are principally in our contemplation; and so all these officious, and mutual assistances, are but complements towards others, and our true end is ourselves. And this is the reward of the pains of kings; sometimes they need the power of law to be obeyed; and when they seem to be obeyed voluntarily, they who do it, do it for their own sakes. O how little a thing is all the greatness of man, and
VOL. III. 2 N
through how false glasses doth he make shift to multiply it, and magnify it to himself? And yet this is also another misery of this king of man, the heart, which is also appliable to the kings of this world, great men, that the venom and poison of every pestilential disease directs itself to the heart, affects that (perni• cious affection) and the malignity of ill men, is also directed upon
the greatest, and the best; and not only greatness but goodness, loses the vigour of being an antidote, or cordial against it. And as the noblest, and most generous cordials that nature or art afford, or can prepare, if they be often taken, and made familiar, become no cordials, nor have any extraordinary operation, So the greatest cordial of the heart, patience, if it be much exercised, exalts the venom and the malignity of the enemy, and the more we suffer, the more we are insulted upon. When God had made this earth of nothing, it was but a little help, that he had, to make other things of this earth: nothing can be nearer nothing, than this earth; and yet how little of this earth is the greatest man! He thinks he treads upon the earth, that all is under his feet, and the brain that thinks so, is but earth; his highest region, the flesh that covers that, is but earth, and even the top of that, that, wherein so many Absolons take so much pride, is but a bush growing upon that turf of earth. How little of the world is the earth! And yet that is all, that man hath, or is. How little of a man is the heart; and yet it is all, by which he is: and this continually subject, not only to foreign poisons, con* veyed by others, but to intestine poisons, bred in ourselves by pestilential sicknesses. O who, if before he had a being, he could have sense of this misery, would buy a being here upon these conditions?
XI. EXPOSTULATION. My God, my God, all that thou askest of me, is my heart, My son give me thy heart (Prov. xxiii. 26). Am I thy son, as long as I have but my heart? Wilt thou give me an inheritance, a filiation, anything for my heart? O thou, who saidest to Satan, Hast thou considered my servant Job, that there is none like him upon the earth (Job i. 8). Shall my fear, shall my zeal, shall my jealousy have leave to say to thee, Hast thou considered my heart, that there is not so perverse a heart upon earth; and wouldest thou have that; and shall I be thy son, thy eternal Son's co-heir,, for giving that? The heart is deceitful above all things, and desperately wicked? who can know it (Jer. xvii. 9)? He that asks that question, makes the answer, / the Lord search the heart. When didst thou search mine? Dost thou think to find it, as thou madest it in Adam? thou hast searched since, and found all these gradations in the ill of our hearts, That every imagination, of the thoughts of our hearts, is only evil continually (Gen. vi. 5). Dost thou remember this, and wouldest thou have my heart? O God of all light, I know thou knowest all; and it is thou, that declarest unto man, what is his heart. Without thee, O Sovereign goodness, I could not know, how ill my heart wero. Thou hast declared unto me, in thy word, that for all this deluge of evil, that hath surrounded all hearts, yet thou soughtest and foundest a man after thine own heart (1 Sam. xiii. 14). That thou couldest and wouldest give thy people pastures according to thine own heart (Jer. iii. 15). And I can gather out of thy word Bo good testimony of the hearts of men, as to find single hearts, docile, and apprehensive hearts; hearts that can, hearts that have learned; wise hearts, in one place, and in another, in a great degree, wise, perfect hearts, straight hearts, no perverseness without, and clean hearts, no foulness within; such hearts I can find in thy word; and if my heart were such a heart, I would give thee my heart. But I find stony hearts too, and I have made mine such: I have found hearts, that are snares (Ezek. xi. 19), and I have conversed with such; hearts that burn like ovens (Eccles. vii. 26), and the fuel of lust, and envy, and ambition, hath inflamed mine; hearts in which their masters trust, and he that trusteth in his own heart is a fool (Prov. xxviii. 26); his confidence in his own moral constancy, and civil fortitude, will betray him, when thou shalt cast a spiritual damp, a heaviness, and dejection of spirit upon him. I have found these hearts, and a worse than these, a heart into the which the devil himself is entered, Judas' heart (John xiii. 2). The first kind of heart, alas, my God, I have not; the last are not hearts to be given to thee; What shall I do? Without that present I cannot be thy son, and I have it not. To those of the first kind, thou givest joyfulness of heart (Ecclus. L. 23), and I have not that; to those of the other kind, thou givest faintness of heart (Levit. xxvi. 36). And blessed be thou, O God, for that forbearance, I have not that yet. There is then a middle kind of hearts, not so perfect, as to be given, but that the very giving, mends them: not so desperate, as not to be accepted, but that the very accepting dignifies them. This is a melting heart (Jos. ii. 11), and a troubled heart; and a wounded heart, and a broken heart, and a contrite heart; and by the powerful working of thy piercing Spirit, such a heart I have; thy Samuel spake unto all the house of thy Israel and said, If you return to the Lord with all your hearts, prepare your hearts unto the Lord (1 Sam. vii. 3). If my heart be prepared, it is a returning heart; and if thou see it upon the way, thou wilt carry it home. Nay, the preparation is thine too; this melting, this wounding, this breaking, this contrition, which I have now, is thy way, to thy end; and those discomforts, are for all that, The earnest of thy spirit in my heart (2 Cor. i. 22), and where thou givest earnest, thou wilt perform tho bargain. Nabal was confident upon his wine, but in the morning his heart died within him (1 Sam. xxv. 37). Thou, O Lord, hast given me wormwood, and I have had some diffidence upon that; and thou hast cleared a morning to me again, and my heart is alive. David's heart smote him, when he cut off the skirt from Saul (1 Sam. xxiv. 5), and his heart smote him, when he had numbered his people (1 Sam. xxiv. 10). My heart hath struck me, when I come to number my sins; but that blow is not to death, because those sins are not to death, but my heart lives in thee. But yet as long as I remain in this great hospital, this sick, this diseaseful world, as long as I remain in this leprous house, this flesh of mine, this heart, though thus prepared for thee, prepared by thee, will still be subject to the invasion of malign and pestilent vapours. But I have my cordials in thy promise; when I shall know the plague of my heart, and pray unto thee in thy house (1 Kings viii. 38), thou wilt preserve that heart, from all mortal force, of that infection: and the Peace of God which passeth all understanding, shall keep my heart and mind, through Christ Jesus (Phil. iv. 7).
O Etehnal and most gracious God, who in thy upper house, the heavens, though there be many mansions, yet art alike and equally in every mansion, but here in thy lower house, though thou fillest all, yet art otherwise in some rooms thereof, than in others, otherwise in thy church, than in my chamber, and otherwise in thy sacraments, than in my prayers; so though thou be always present, and always working in every room of this thy house, my body, yet I humbly beseech thee to manifest always a more effectual presence in my heart, than in the other offices. Into the house of thine anointed, disloyal persons, traitors will come; into thy house, the church, hypocrites, and idolaters will come; into some rooms of this thy house, my body, temptations will come, infections will come, but be my heart, thy bedchamber, O my God, and thither let them not enter. Job made a covenant with his eyes, but not his making of that covenant, but thy dwelling in his heart, enabled him to keep that covenant. Thy Son himself had a sadness in his soul to death, and he had a reluctation, a deprecation of death, in the approaches thereof; but he had his cordial too, Yet not my will, but thine be done. And as thou hast not delivered us, thine adopted sons, from these infectious temptations, so neither hast thou delivered us over to them, nor withheld thy cordials from us. I was baptized in thy cordial water, against original sin, and I have drunk of thy cordial blood, for my recovery, from actual, and habitual sin in the other sacrament. Thou, O Lord, who hast imprinted all medicinal virtues, which are in all creatures, and hast made even the flesh of vipers, to assist in cordials, art able to make this present sickness, everlasting health, this weakness, everlasting strength, and this very dejection, and faintness of heart, a powerful cordial. When thy blessed Son cried out to thee, My God, my God, why hast thou forsaken me, thou didst reach out thy hand to him; but not to deliver his sad soul, but to receive his holy soul; neither did he longer desire to hold it of thee, but to recommend it to thee. I see thine hand upon me now, O Lord, and I ask not why it comes, what it intends: whether thou wilt bid it stay still in this body, for some time, or bid it meet thee this day in Paradise, I ask not, not in a wish, not in a thought: infirmity of nature, curiosity of mind, are temptations that offer; but a silent, and absolute obedience, to thy will, even before I know it, is my cordial. Preserve that to me, O my God, and that will preserve me to thee; that when thou hast catechised me with afflictions here, I may take a greater degree, and serve thee in a higher place, in thy kingdom of joy, and glory. Amen.
Supposita Pedibus, Hevocantur Ad Ima Vap0he3.
They apply pigeons, to draw the vapours from the head*.
What will not kill a man, if a vapour will? How great an elephant, how small a mouse destroys? To die by a bullet is the soldier's daily bread; but few men die by hail-shot: a man is more worth, than to be sold for single money; a life to be valued above a trifle. If this were a violent shaking of the air by thunder, or by cannon, in that case the air is condensed above the thickness of water, of water baked into ice, almost petrified, almost made stone, and no wonder that kills; but that that which is but a vapour, and a vapour not forced but breathed, should kill, that our nurse would overlay us, and air that nourishes us, should destroy us, but that it is a half atheism to murmur against nature, who is God's immediate commissioner, who would not think himself miserable, to be put into the hands of nature, who does not only set him up for a mark for others to shoot at, but delights herself to blow him up like a glass, till she see him break, even with her own breath? Nay if this infectious
* After a careful search in Pliny, Burton's Anatomy of Melancholy, and Sir Thomas Brown's Vulgar Errors, I can find no mention of this strange remedy.—Ed.
vapour were sought for, or travelled to, as Pliny hunted after the vapour of Mtna,*, and dared, and challenged death in the form of a vapour to do his worst, and felt the worst, he died; or if this vapour were met withal in an ambush, and we surprised with it, out of a long shut well, or out of a new opened mine, who would lament, who would accuse, when we had nothing to accuse, none to lament against but fortune, who is less than a vapour: but when ourselves are the well, that breathes out this exhalation, the oven that spits out this fiery smoke, the mine that spews out his suffocating, and strangling damp, who can ever after this, aggravate his sorrow, by this circumstance, that it was his neighbour, his familiar friend, his brother that destroyed him, and destroyed him with a whispering, and a calumniating breath, when we ourselves do it to ourselves by the same means, kill ourselves with our own vapours? Or if these occasions of this self-destruction, had any contribution from our own wills, any assistance from our own intentions, nay from our own errors, we might divide the rebuke, and chide ourselves as much as them. Fevers upon wilful distempers of drink, and surfeits, consumptions upon intemperances, and licentiousness, madness upon misplacing or overbending our natural faculties, proceed from ourselves, and so, as that ourselves are in the plot, and we are not only passive, but active too, to our own destruction; but what have I done, either to breed, or to breathe these vapours? They tell me it is my melancholy; Did I infuse, did I drink in melancholy into myself? It is my thoughtfulness; Was I not made to think? It is my study; Doth not my calling call for that I I have done nothing wilfully, perversely toward it, yet must suffer in it, die by it; there are too many examples of men, that have been their own executioners, and that have made hard shift to be so; some have always had poison about them, in a hollow ring upon their finger, and some in their pen that they used to write with: some have beat out their brains at the wall of their prison, and some have eat the fire out of their chimnies:
• It was in the great eruption of Vesuvius, by which Herculaneum and Pompeii were buried, that Pliny the elder perished, in his attempt to make observations on the progress of the phenomenon.—See the interesting account in Pliny the younger's Letters, lib. vi. 16.—Ed.
and one is said to have come nearer our case than so, to have strangled himself, though his hands were bound, by crushing his throat between his knees; but I do nothing upon myself, and yet am mine own executioner. And we have heard of death, upon small occasions, and by scornful instruments; a pin, a comb, a hair, pulled, hath gangrened, and killed ; but when I have said, a vapour, if I were asked again, what is a vapour, I could not tell, it is so insensible a thing; so near nothing is that that reduces us to nothing. But extend this vapour, rarify it; from so narrow a room, as our natural bodies, to any politic body, to a state. That which is fume in us, is in a state, rumour, and these vapours in us, which we consider here pestilent, and infectious fumes, are in a state infectious rumours, detracting and dishonourable calumnies, libels. The heart in that body is the king; and the brain, his council; and the whole magistracy, that ties all together, is the sinews, which proceed from thence; and the life of all is honour, and just respect, and due reverence; and therefore, when these vapours, these venomous rumours, are directed against these noble parts, the whole body suffers. But yet for all their privileges, they are not privileged from our misery; that as the vapours most pernicious to us, arise in our own bodies, so do the most dishonourable rumours, and those that wound a state most, arise at home. What ill air, that I could have met in the street, what channel, what shambles, what dunghill, what vault, could have hurt me so much as these home-bred vapours? What fugitive, what alms-man of any foreign state, can do so much harm, as a detractor, a libeller, a scornful jester at home? For as they that write of poisons, and of creatures naturally disposed to the ruin of man, do as well mention the flea, as the viper, because the flea, though he kill none, he does all the harm he can; so even these libellous and licentious jesters, utter the venom they have, though sometimes virtue, and always power, be a good pigeon to draw this vapour from the head, and from doing any deadly hacm there.
My God, my God, as thy servant James, when he asks that question, What is your life, provides me niy answer, It is even a vapour, that appeareth for a little time, and then vanisheth away (James iv. 14), so if he did ask me what is your death, I am provided of my answer, It is a vapour too; and why should it not be all one to me, whether I live, or die, if life and death be all one, both a vapour. Thou hast made vapour so indifferent a thing, as that thy blessings, and thy judgments are equally expressed by it, and is made by thee the hieroglyphic of both. Why should not that be always good, by which thou hast declared thy plentiful goodness to us? A vapour went up from the earth, and watered the whole face of the ground (Gen. ii. 6). And that by which thou hast imputed a goodness to us, and wherein thou hast accepted our service to thee, sacrifices; for sacrifices, were vapours (Levit. xvi. 23). And in them it is said, that a thick cloud of incense went up to thee (Ezek. viii. 11). So it is of that wherein thou comest to us, the dew of heaven, and of that wherein we come to thee, both are vapours; and he, in whom we have, and are all that we are or have, temporally, or spiritual, thy blessed Son, in the person of wisdom, is called so too; she is (that is he is) the vapour of the power of God, and the pure influence from the glory of the Almighty (Wisd. vii. 24). Hast thou, thou, O my God, perfumed vapour with thine own breath, with so many sweet acceptations, in thine own word, and shall this vapour receive an ill, and infectious sense? It must; for, since we have displeased thee, with that which is but vapour, (for what is sin, but a vapour, but a smoke, though such a smoke, as takes away our sight, and disables us from seeing our danger) it is just, that thou punish us with vapours too. For so thou dost, as the wiso man tells us, Thou canst punish us by those things, wherein we of end thee; as he hath expressed it there, by beasts newly created, breathing vapours (Wisd. xi. 18). Therefore that commination of thine, by thy prophet, / will show wonders in heaven, and in the earth, blood and fire, and pillars of smoke (Joel ii); thine apostle, who knew thy meaning best, calls vapours of smoke (Acts ii. 19). One prophet presents thee in thy terribleness, so, There went a smoke at his nostrils (Psalm Lxxviii. 8), and another, the effect of thine anger, so, The house was filled with smoke (Isaiah vi. 4). And he that continues his prophecy, as long as the world can continue, describes the miseries of the latter times so, Out of the bottomless pit arose a smoke, that darkened the sun, and out of that smoke came locusts, who had the power of scorpions (Rev. ix. 2). Now all smokes begin in fire, and all these will end so too: the smoke of sin, and of thy wrath will end in the fire of hell. But hast thou afforded us no means to evaporate these smokes, to withdraw these vapours? When thine angels fell from heaven, thou tookest into thy care the reparation of that place, and didst it, by assuming, by drawing us thither; when we fell from thee here, in this world, thou tookest into thy care the reparation of this place too, and didst it by assuming us another way, by descending down to assume our naturo, in thy Son. So that though our last act be an ascending to glory, (we shall ascend to the place of angels) yet our first act is to go the way of thy Son descending, and the way of thy blessed Spirit too, who descended in the dove. Therefore hast thou been pleased to afford us this remedy in nature, by this application of a dove, to our lower parts, to make these vapours in our bodies, to descend, and to make that a type to us, that by the visitation of thy Spirit, the vapours of sin shall descend, and we tread them under our feet. At the baptism of thy Son, the dove descended, and at the exalting of thine apostles to preach, the same Spirit descended. Let us draw down the vapours of our own pride, our own wits, our own wills, our own inventions, to the simplicity of thy sacraments, and the obedience of thy word, and these doves, thus applied, shall make us live.
O Etebnal and most gracious God, who though thou have suffered us to destroy ourselves, and hast not given us the power of reparation in ourselves, hast yet afforded us such means of reparation, as may easily, and familiarly be compassed by us, prosper I humbly beseech thee this means of bodily assistance in this thy ordinary creature, and prosper thy means of spiritual assistance in thy holy ordinances. And as thou hast carried this thy creature the dove, though all thy ways through nature, and made it naturally proper to conduce medicinably to our bodily health, through the law, and made it a sacrifice for sin there, and through the Gospel, and made it, and thy Spirit in it, a witness
of thy Son's baptism there, so carry it, and the qualitios of it home to my soul, and imprint there that simplicity, that mildness, that harmlessness, which thou hast imprinted by nature in this creature. That so all vapours of all disobedience to thee, being subdued under my feet, I may in the power, and triumph of thy Son, tread victoriously upon my grave, and trample upon the lion, and dragon, that lie under it to devour me (Psalm xci. 13). Thou, O Lord, by the prophet, callest the dove, the dove of the valleys, but promisest that the dove of the valleys shall be upon the mountain (Ezek. vii. 16). As thou hast laid me low, in this valley of sickness, so low, as that I am made fit for that question, asked in the field of bones, Son of man can these bones live? (Ezek. xxxvii. 3). So in thy good time, carry me up to these mountains, of which even in this valley, thou affordest me a prospect, the mountain where thou dwellest, the holy hill, unto which none can ascend but he that hath clean hands, which none can have, but by that one, and that strong way, of making them clean, in the blood of thy Son Christ Jesus. Amen.
Ingemumque Malum, Numehoso Stigmate, Fassus,
Pellituh Ad Pectus, Mohbique Subuhbia, Mohbus.
The sickness declares the infection and malignity thereof by spots.
XIII. MEDITATION. We say that the world is- made of sea, and land, as though they were equal; but we know that there is more sea in the western, than in the eastern hemisphere: we say that the firmament is full of stars; as though it were equally full; but we know, that there are more stars under the northern, than under the southern pole. We say, the elements of man are misery, and happiness, as though he had an equal proportion of both, and the days of man vicissitudinary, as though he had as many good days as ill, and that he lived under a perpetual equinoctial, night and day equal, good and ill fortune in the same measure. But it is far from that; he drinks misery, and he tastes happiness; he mows misery, and he gleans happiness; he journeys in misery, he does but walk in happiness; and which is worse, his misery is positive and dogmatical, his happiness is but disputable, and problematical; all men call misery, misery, but happiness changes the name, by the tasto of man. In this accident that befals me now, that this sickness declares itself by spots, to be a malignant and pestilential disease, if there be a comfort in the declaration, that thereby the physician see more clearly what to do, there may be as much discomfort in this, that the malignity may be so great, as that all that they can do, shall do nothing; that an enemy declares himself, then, when he is able to subsist, and to pursue, and to achieve his ends, is no great comfort. In intestine conspiracies, voluntary confessions do more good, than confessions upon the rack; in these infections, when nature herself confesses, and cries out by these outward declarations, which she is able to put forth of herself, they minister comfort; but when all is by the strength of cordials, it is but a confession upon the rack, by which though we come to know the malice of that man, yet we do not know, whether there be not as much malice in his heart then, as before his confession; we are sure of his treason, but not of his repentance; sure of him, but not of his complices. It is a faint comfort to know the worst when the worst is remediless, and a weaker than that, to know much ill, and not to know that that is the worst. A woman is comforted with the birth of her son, her body is eased of a burden; but if she could prophetically read his history, how ill a man, perchance how ill a son, he would prove, she should receive a greater burden into her mind. Scarce any purchase that is not clogged with secret incumbrances; scarce any happiness, that hath not in it so much of the nature of false and base money, as that the allay is more than the metal. Nay is it not so (at least much towards it) even in the exercise of virtues? I must be poor, and want, before I can exercise the virtue of gratitude; miserable and in torment, before I can exercise the virtue of patience; How deep do we dig, and for how coarse gold! And what other
touch-stone have we of our gold, but comparison? Whether we be as happy, as others, or as ourselves at other times; O poor step toward being well, when these spots do only tell us, that we are worse, than we were sure of before.
My God, my God, thou hast made this sick bed thine altar, and I have no other sacrifice to offer, but myself; and wilt thou accept no spotted sacrifice? Doth thy Son dwell bodily in this flesh, that thou shouldest look for an unspottedness here? Or is the Holy Ghost, the soul of this body, as he is of thy spouse, who is therefore all fair, and no spot in her? (Cant. iv. 7.) Or hath thy Son himself no spots, who hath all our stains, and deformities in him? Or hath thy spouse, thy church, no spots, when every particular limb of that fair and spotless body, every particular soul in that church is full of stains, and spots? Thou biddest us hate the garment that is spotted with the flesh (Jude 23). The flesh itself is the garment, and it spotteth itself, with itself. And if I wash myself with snow water, mine own clothes shall make me abominable (Job ix); and yet no man yet ever hated his own flesh (Eph. v. 29). Lord, if thou look for a spotlessness, whom wilt thou look upon I Thy mercy may go a great way in my soul, and yet not leave me without spots: thy corrections may go far, and burn deep, and yet not leave me spotless: thy children apprehended that, when they said, From our former iniquity we are not cleansed, until this day; though there was a plague in the congregation of the Lord (Josh. xxii. 17). Thou rainest upon us, and yet dost not always mollify all our hardness; thou kindlest thy fires in us, and yet dost not always burn up all our dross; thou healest our wounds, and yet leavest scars, thou purgest the blood, and yet leavest spots. But the spots that thou hatest, are the spots that we hide. The carvers of images cover spots, says the wise man (xiii. 14). When we hide our spots, we become idolaters of our own stains, of our own foulnesses. But if my spots come forth, by what means soever, whether by the strength of nature, by voluntary confession (for grace is the nature of a regenerate man, and the power of grace is the strength of nature), or by the virtue of cordials (for even thy corrections are cordials), if they come forth either way, thou receivest that confession with a gracious interpretation. When thy servant Jacob practised an invention to procure spots in his sheep (Gen. xxx. 33), thou didst prosper his rods; and thou dost prosper thine own rods, when corrections procure the discovery of our spots, the humble manifestation of our sins to thee; till then thou mayest justly say, The whole need not the physician (Matt. ix. 12). Till we tell thee in our sickness, we think ourselves whole, till we show our spots, thou appliest no medicine. But since I do that, shall I not, Lord, lift up my face without spot, and be stedfast, and not fear (Job xi. 15). Even my spots belong to thy Son's body, and are part of that, which he came down to this earth, to fetch, and challenge, and assume to himself. When I open my spots, I do but present him with that which is his, and till I do so, I detain, and withhold his right. When therefore thou seest them upon me, as his, and seest them by this way of confession, they shall not appear to me, as the pinches of death, to decline my fear to hell (for thou hast not left thy Holy One in hell, thy Son is not there); but these spots upon my breast, and upon my soul, shall appear to me as the constellations of the firmament, to direct my contemplation to that place where thy Son is, thy right hand.
O Etebnal and most gracious God, who as thou givest all for nothing, if we consider any precedent merit in us, so givest nothing, for nothing, if we consider the acknowledgment, and thankfulness, which thou lookest for, after, accept my humble thanks, both for thy mercy, and for this particular mercy, that in thy judgment I can discern thy mercy, and find comfort in thy corrections. I know, O Lord, the ordinary discomfort that accompanies that phrase, that the house is visited, and that thy works, and thy tokens are upon the patient; but what a wretched, and disconsolate hermitage is that house, which is not visited by thee, and what a waive* and stray is that man, that hath not thy marks upon him? These heats, 0 Lord, which thou hast brought upon tlns body, are but the chafing of the wax, that
• Waive, a thing which is departed or lost.—lin
thou mightest seal me to thee; these spots are but the letters in which thou hast written thine own name, and conveyed thyself to me; whether for a present possession, by taking me now, or for future reversion, by glorifying thyself in my stay here, I limit not, I condition not, I choose not, I wish not, no more than the house, or land that passeth by any civil conveyance. Only be thou ever present to me, O my God, and this bed-chamber, and thy bed-chamber shall be all one room, and the closing of these bodily eyes here, and the opening of the eyes of my soul, there, all one act.
Idque NOTANT CRITICI8 MEDICI EVENISSE DIEBUS.
The physicians observe these accidents to have fallen upon the
I Would not make man worse than he is, nor his condition more miserable than it is. But could I though I would? As a man cannot flatter God, nor over praise him, so a man cannot injure man, nor undervalue him. Thus much must necessarily be presented to his remembrance, that those false happinesses, which he hath in this world, have their times, and their seasons, and their critical days, and they are judged, and denominated according to the times when they befal us. What poor elements are our happinesses made of, if time, time which we can scarce consider to be anything, be an essential part of our happiness? All things are done in some place; but if we consider place to be no more, but the next hollow superficies of the air, alas, how thin and fluid a thing is air, and how thin a film is a superficies, and a superficies of air? All things are done in time too; but if we consider time to be but the measure of motion, and howsoever it may seem to have three stations, past, present, and future, yet the first and last of these are not, (one is not now, and the other is not yet) and that which you call present, is not now the same that it was, when you began to call it so in this line (before you sound that word, present, or that monosyllable, now, the present, and the now, is past) if this imaginary half-nothing, time, be of the essence of our happinesses, how can they be thought durable? time is not so; how can they be thought to be? time is not so; not so, considered in any of the parts thereof. If we consider eternity, into that, time never entered; eternity is not an everlasting flux of time; but time is a short parenthesis in a long period; and eternity had been the same as it is, though time had never been; if we consider, not eternity, but perpetuity, not that which had no time to begin in, but which shall outlive time, and be, when time shall be no more; what a minute is the life of the durablest creature, compared to that.1 and what a minute is man's life in respect of the suns, or of a tree! and yet how little of our life is occasion, opportunity to receive good in; and how little of that occasion do we apprehend, and lay hold of! How busy and perplexed a cobweb, is the happiness of man here, that must be made up with a watchfulness, to lay hold upon occasion, which is but a little piece of that, which is nothing, time! And yet the best things are nothing without that. Honours, pleasures, possessions, presented to us, out of time, in our decrepit, and distasted, and unapprehensive age, lose their office, and lose their name; they are not honours to us, that shall never appear, nor come abroad into the eyes of the people, to receive honour, from them who give it: nor pleasures to us, who have lost our sense to taste them; nor possessions to us, who are departing from the possession of them. Youth is their critical day; that judges them, that denominates them, that inanimates and informs them, and makes them honours, and pleasures, and possessions, and when they come in an unapprehensive age, they come as a cordial, when the bell rings out; as a pardon, when the head is off. We rejoice in the comfort of fire, but does any man cleave to it at midsummer? We are glad of the freshness and coolness of a vault, but does any man keep his Christmas there; or are the pleasures of the spring acceptable in autumn? If happiness
be in the season, or in the climate, how much happier then are birds than men, who can change the climate, and accompany, and enjoy the same season ever.
XIV. EXPOSTULATION. My God, my God, wouldest thou call thyself the Ancient of Days (Dan. vii. 9), if we were not to call ourselves to an account for our days? Wouldest thou chide us for standing idle here all the day (Matt. xx. 6), if we were sure to have more days, to make up our harvest? When thou biddest us take no thought for to-morrow; for sufficient unto the day (to every day) is the evil thereof(Matt, vi. 34), is truly, absolutely, to put off all that concerns the present life? When thou reprehendest the Galatians by thy message to them, that they observed days, and months, and times, and years (Gal. iv. 10), when thou sendest by the same messenger to forbid the Colossians all critical days, indicatory days, Let no man judge you, in respect of a holyday, or of a new moon, or of a Sabbath (Colos. ii. 16), dost thou take away all consideration, all distinction of days? though thou remove them from being of the essence of our salvation, thou leavest them for assistances, and for the exaltation of our devotion, to fix ourselves at certain peri odical and stationary times, upon the consideration of those things which thou hast done for us, and the crisis, the trial, the judgment, how those things have wrought upon us, and disposed us to a spiritual recovery, and convalescence. For there is to every man a day of salvation, Now is the accepted time, now is the day of salvation (2 Cor. vi. 2). And there is a great day of thy wrath (Rev. vi. 17), which no man shall be able to stand in; and there are evil days before, and therefore thou warnest us, and armest us, Take unto you the whole armour of God, that you may be able to stand in the evil day (Ephes. vi. 1). So far then our days must be critical to us, as that by consideration of them, we may make a judgment of our spiritual health; for that is the crisis of our bodily health ; thy beloved servant St. John wishes to Gaius, that he may prosper in his health, so as his soul prospers (3 John, v. 2); for if the soul be lean, the marrow of the body is but water; if the soul wither, the verdure and the good estate of the body, is but an illusion, and the goodliest man, a fearful ghost. Shall we,
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0 my God, determine our thoughts, and shall we never determine our disputations upon our climacterical years, for particular men, and periodical years, for the life of states and kingdoms, and never consider these in our long life, and our interest in the everlasting kingdom? We have exercised our curiosity in observing that Adam, the eldest of the eldest world, died in his climacterical year, and Shem the eldest son of the next world, in his; Abraham the father of the faithful, in his, and the blessed Virgin Mary, the garden, where the Root of the faith grew, in her's. But they whose climacterics we observe, employed their observation upon their critical days, the working of thy promise of a Messias upon them. And shall we, O my God, make less use of those days, who have more of them? We, who have not only the day of the prophets, the first days, but the last days (Heb. i. 2), in which thou hast spoken unto us by thy Son? We are the children of the day (1 Thes. v. 5), for thou hast shined in as full a noon, upon us, as upon the Thessalonians: they who were of the night, (a night which they had superinduced upon themselves) the Pharisees, pretended, that if they had been in their fathers' days, (Matt, xxiii. 30), (those indicatory, and judicatory, those critical days) they would not have been partakers of the blood of the prophets; and shall we who are in the day, these days, not of the prophets, but of the Son, stone those prophets again, and crucify that Son again, for all those evident indications, and critical judicatures, which are afforded us? Those opposed adversaries of thy Son, the Pharisees with the Herodians, watched a critical day; then when the state was incensed against him, they came to tempt him in the dangerous question of tribute, (Matt, xxii. 15). They left him, and that day was the critical day to the Sadducees, The same day, says thy Spirit, in thy word, the Sadducees came to him to question him about the resurrection (ver. 23), and them he silenced; they left him; and this was the critical day for the Scribe, expert in the law, who thought himself learneder than the Herodian, the Pharisee, or Sadducee; and ho tempted him about the great commandment (ver. 34), and him Christ left without power of replying. When all was done, and that they went about to begin their circle of vexation and temptation again, Christ silences them so that, as they had taken their critical days, to come, in that, and in that day; So Christ imposes a critical day upon them, From that day forth, says thy Spirit, no man durst ask him any more questious (ver. 46). This, O my God, my most blessed God, is a fearful crisis, a fearful indication, when we will study, and seek, and find, what days are fittest to forsake thee in; To say, Now, religion is in a neutrality in the world and this is my day, the day of liberty; now I may make new friends by changing my old religion, and this is my day, the day of advancement. But, 0 my God, with thy servant Jacob's holy boldness, who though thou lamest him, would not let thee go, till thou hadst given him a blessing (Gen. xxxii. 26), though thou have laid me upon my hearse, yet thou shalt not depart from me, from this bed, till thou have given me a crisis, a judgment upon myself this day. Since a day is as a thousand years with thee (2 Pet. ii. 8), let, O Lord, a day be as a week to me: and in this one, let me consider seven days, seven critical days, and judge myself, that I be not judged by thee. First, this is the day of thy visitation, thy coming to mo: and would I look to be welcome to thee, and not entertain thee in thy coming to me? We measure not the visitations of great persons, by their apparel, by their equipage, by the solemnity of their coming, but by their very coming; and therefore, howsoever thou come, it is a crisis to me, that thou wouldest not lose me, who seekest me by any means. This leads me from my first day, thy visitation by sickness, to a second, to the light, and testimony of my conscience. There I have an evening, and a morning; a sad guiltiness in my soul, but yet a cheerful rising of thy Son too; thy evenings and mornings made days in the creation, and there is no mention of nights; my sadness for sins are evenings, but they determine not in night, but deliver me over to the day, the day of a conscience dejected, but then rectified; accused, but then acquitted, by thee, by him who speaks thy word, and who is thy word, thy Son. From this day, the crisis and examination of my conscience, breaks out my third day, my day of preparing, and fitting myself for a more especial receiving of thy Son, in his institution of the sacrament: in which day though there bo many dark passages, and slippery steps, to them who will entangle and endanger themselves, in unnecessary disputations, yet there are light hours enough, for any man, to go his whole journey, intended by thee; to know, that that bread and wine, is not more really assimilated to my body, and to my blood, than the body and blood of thy Son is communicated to me in that action and participation of that bread, and that wine. And having, O my God, walked with thee, these three days, the day of thy visitation, the day of my conscience, the day of preparing for this seal of reconciliation, I am the less afraid of the clouds or storms of my fourth day, the day of my dissolution, and transmigration from hence. Nothing deserves the name of happiness, that makes the remembrance of death bitter; and 0 death, how bitter is the remembrance of thee, to a man that lives at rest in his possessions, the man that hath nothing to vex him, yea unto him that is able to receive meat? (Ecclus. xu. 1). Therefore hast thou, 0 my God, made this sickness, in which I am not able to receive meat, my fasting day, my eve, to this great festival, my dissolution. And this day of death shall deliver me over to my fifth day, the day of my resurrection; for how long a day soever thou make that day in the grave, yet there is no day between that, and the resurrection. Then we shall all be invested, re-apparelled in our own bodies; but they who have made just use of their former days, be super-invested with glory, whereas the others, condemned to their old clothes, their sinful bodies, shall have nothing added, but immortality to torment. And this day of awaking me, and reinvesting my soul in my body, and my body in the body of Christ, shall present me, body and soul, to my sixth day, the day of judgment; which is truly, and most literally, the critical, the decretory day; both because all judgment shall be manifested to me then, and I shall assist in judging the world then, and because then that judgment shall declare to me, and possess me of my seventh day, my everlasting Sabbath, in thy rest, thy glory, thy joy, thy sight, thyself; and where I shall live as long without reckoning any more days after, as thy Son, and thy Holy Spirit lived with thee, before you Three made any days in the creation.
0 Etebnal and most Gracious God, who though thou didst permit darkness to be before light in the creation, yet in making of light, didst so multiply that light, as that it enlightened not the day only, but the night too, though thou have suffered some dimness, some clouds of sadness, and disconsolateness to shed themselves upon my soul, I humbly bless, and thankfully glorify thy holy name, that thou hast afforded me the light of thy spirit, against which the prince of darkness cannot prevail, 'nor hinder his illumination of our darkest nights, of our saddest thoughts. Even the visitation of thy most blessed spirit, upon the blessed Virgin, is called an overshadowing. There was the presence of the Holy Ghost, the fountain of all light, and yet an overshadowing; nay except there were some light, there could be no shadow. Let thy merciful providence so govern all in this sickness, that I never fall into utter darkness, ignorance of thee, or inconsideration of myself; and let those shadows which do fall upon me, faintnesses of spirit, and condemnations of myself, be overcome by the power of thine irresistible light, the God of consolation ; that when those shadows have done their office upon me, to let me see, that of myself I should fall into irrecoverable darkness, thy spirit may do his office upon thoso shadows, and disperse them, and establish me in so bright a day here, as may be a critical day to me, a day wherein, and whereby I may give thy judgment upon myself, and that the words of thy Son, spoken to his apostles, may reflect upon me, Behold, I am with you always, even to the end of the world (Matt, xxviii. 20).
INTEREA IN80MNES NOCTES EGO DUCO, DIESQUR.
/ sleep not day nor night.
XV. MEDITATION. Natural men have conceived a two-fold use of sleep; that it is a refreshing of the body in this life; that it is a preparing of the soul for the next; that it is a feast, and it is the grace at that feast; that it is our recreation, and cheers us, and it is our catechism, and instructs us; we lie down in a hope, that we shall rise the stronger; and we lie down in a knowledge, that we may rise no more. Sleep is an opiate, which gives us rest; but such an opiate, as perchance, being under it, we shall wake no more. But though natural men, who have induced secondary and figurative considerations, have found out this second, this emblematical use of sleep, that it should bo a representation of death, God, who wrought and perfected his work, before nature began (for nature was but his apprentice, to learn in the first seven days, and now is his foreman, and works next under him) God, I say, intended sleep only for the refreshing of man by bodily rest, and not for a figure of death, for he intended not death itself then. But man having induced death upon himself, God hath taken man's creature, death, into his hand, and mended it; and whereas it hath in itself a fearful form and aspect, so that man is afraid of his own creature, God presents it to him, in a familiar, in an assiduous, in an agreeable, and acceptable form, in sleep, that so when he awakes from sleep, and says to himself, shall I be no otherwise when I am dead, than I was even now, when I was asleep, he may be ashamed of his waking dreams, and of his melancholy fancying out a horrid and an affrightful figure of that death which is so like sleep. As then we need sleep to live out our threescore and ten years, so we need death, to live that life which we cannot outlive. And as death being our enemy, God allows us to defend ourselves against it (for we victual ourselves against death, twice every day, as often as we eat) so God having so sweetened death unto us, as he hath in sleep, we put ourselves into our enemy's hands once every day, so far, as sleep is death: and] sleep is as much death, as meat is life. This then is the misery of my sickness, that death, as it is produced from me, and is mine own creature, is now before mine eyes, but in that form in which God hath mollified it to us, and made it acceptable, in sleep, I cannot see it: how many prisoners, who have even hollowed themselves their graves upon that earth, on which they have lain long under heavy fetters, yet at this hour are asleep, though they be yet working upon their own graves by their own weight? He that hath seen his friend die to-day, or knows he shall see it to-morrow, yet will sink into a sleep between. I cannot; and oh, if I be entering now into eternity, where there shall be no more distinction of hours, why is it all my business now to tell clocks? Why is none of the heaviness of my heart, dispensed into my eyelids, that they may fall as my heart doth? And why, since I have lost my delight in all objects, cannot I discontinue the faculty of seeing them, by closing mine eyes in sleep? But why rather being entering into that presence, where I shall wake continually, and never sleep more, do I not interpret my continual walving here, to be a parasceve*, and a preparation that?
My God, my God, I know, (for thou hast said it) That he that keepeth Israel, shall neither slumber, nor sleep (Psalm exxi. 1). But shall not that Israel, over whom thou watchest, sleep? I know (for thou hast said it) that there are men, whose damnation sleepeth not (2 Peter ii. 3), but shall not they to whom thou art salvation, sleep? or wilt thou take from them that evidence, and that testimony, that they are thy Israel, or thou their salvation? Thou givest thy beloved sleep (Psalm exxvii. 1). Shall I lack that seal of thy love I You shall lie down, and none shall make you afraid (Levit. xxvi. 6). Shall I be outlawed from that protection? Jonas slept in one dangerous storm (Jon. i. 5), and thy blessed Son in another (Matt. viii. 14). Shall I have no use, no benefit, no application of those great examples? Lord, if he sleep, he shall do well (John xi. 12), say thy Son's disciples to him of Lazarus; and shall there be no room, for that argument in me? or shall I be open to the contrary I If I sleep not, shall I not be well, in their sense? Let me not, 0 my God, take this too precisely, too literally: There is that neither day nor night seeth sleep with his eyes, says thy wise servant Solomon (Eccles. viii. 16), and whether he speak that of worldly men, or of men that seek wisdom, whether in justification, or condemnation of their watchfulness, we cannot tell; we can tell, that there are men that cannot sleep, till they have done mischief (Prov. iv. 16) and then
• i. f' HapacrKcvij.
they can; and we can tell, that the rich man cannot sleep, because his abundance will not let him (Eccles. v. 12). The tares were sown when the husbandmen were asleep (Matt. xiii. 25). And the elders thought it a probable excuse, a credible lie, that the watchmen which kept the sepulchre, should say, that the body of thy Son was stolen away, when they were asleep (Matt, xxviii. 13). Since thy blessed Son rebuked his disciples for sleeping (Matt, xxvi. 40), shall I murmur because I do not sleep? If Sampson had slept any longer in Gaza, he had been taken (Judg. xvi. 3). And when he did sleep longer with Dalilah, he was taken (Judg. xvi. 19). Sleep is as often taken for natural death in thy Scriptures, as for natural rest. Nay, sometimes sleep hath so heavy a sense, as to be taken for sin itself (Ephes. v. 14), as well as for the punishment of sin, death (1 Thess. v. 6). Much comfort is not in much sleep, when the most fearful and most irrevocable malediction is presented by thee in a perpetual sleep. I will make their feasts, and I will make them drunk, and they shall sleep a perpetual sleep, and not wake (Jer. Li. 59). I must therefore, O my God, look further, than into the very act of sleeping, before I misinterpret my waking; for sinco I find thy whole hand light, shall any finger of that hand seem heavy? Since the whole sickness is thy physic, shall any accident in it, bo my poison, by my murmuring? The name of watchmen belongs to our profession; thy prophets are not only seers, indued with a power of seeing, able to see, but watchmen, evermore in the act of seeing. And therefore give me leave, O my blessed God, to invert the words of thy Son's spouse; she said, / sleep, but my heart waketh (Cant. v. 8). I say, I wake, but my heart sleepeth; my body is in a sick weariness, but my soul in a peaceful rest with thee; and as our eyes, in our health, seo not the air, that is next them, nor the fire, nor the spheres, nor stop upon anything, till they come to stars; so my eyes that are open, see nothing of this world, but pass through all that, and fix themselves upon thy peace, and joy, and glory above. Almost as soon as thy apostle had said, Let us not sleep (1 Thes. v. 6), lest we should be too much discomforted, if we did, he says again, Whether we wake or sleep, let us live together with Christ (ver. 10). Though then this absence of sleep, may argue the presence of death, (the original may exclude the copy, the life, the picture) yet this gentle sleep, and rest of my soul, betroths mo to thee, to whom I shall be married indissolubly, though by this way of dissolution.
O Etebnal and most gracious God, who art able to make, and dost make the sick bed of thy servants, chapels of ease to them, and the dreams of thy servants, prayers, and meditations upon thee, let not this continual watchfulness of mine, this inability to sleep, which thou hast laid upon me, be any disquiet or discomfort to me, but rather an argument, that thou wouldest not have me sleep in thy presence. What it may indicate or signify, concerning the state of my body, let them consider to whom that consideration belongs; do thou who only art the physician of my soul, tell her that thou wilt afford her such defensatives, as that she shall wake ever towards thee, and yet ever sleep in thee, and that through all this sickness, thou wilt either preserve mine understanding, from all decays and distractions, which these watchings might occasion, or that thou wilt reckon, and account with me from before those violences and not call any piece of my sickness a sin. It is a heavy, and indelible sin that I brought into the world with me, it is a heavy and innumerable multitude of sins, which I have heaped up since; I have sinned behind thy back (if that can be done) by wilful abstaining from thy congregations, and omitting thy service, and I have sinned before thy face, in my hypocrisies in prayer, in my ostentations, and the mingling a respect of myself, in preaching thy word: I have sinned in my fasting by repining, when a penurious fortune hath kept me low: and I have sinned even in that fulness, when I have been at thy table, by a negligent examination, by a wilful prevarication, in receiving that heavenly food and physic. But as I know, O my gracious God, that for all those sins committed since, yet thou wilt consider me, as I was in thy purpose, when thou wrotest my name in the book of life, in mine election: so into what deviations soever I stray, and wander, by occasion of this sickness, O God, return thou to that minute, wherein thou wast pleased with me, and consider me in that condition.
ET PROPERARE MEUM, CLAMANT E T17RRE PROPINQUA
OBSTREPER.£ CAMPAN^E ALIORUM IN FUNERE, FUNUS.
From the bells of the church adjoining, I am daily remembered of my burial, in the funerals of others.
We have a convenient author, who writ a Discourse of Bells, when he was prisoner in Turkey. How would he have enlarged himself, if he had been my fellow-prisoner in this sick bed, so near to that steeple, which never ceases, no more than the harmony of the spheres, but is more heard. When the Turks took Constantinople, they melted the bells into ordnance; I have heard both bells and ordnance, but never been so much affected with those, as with these bells. I have lain near a steeple, in which there are said to bo more than thirty bells; and near another, where there is one so big, as that the clapper is said to weigh more than six hundred pounds, yet never so affected as here. Here the bells can scarce solemnize the funeral of any person, but that I knew him, or knew that he was my neighbour: we dwelt in houses near to one another before, but now he is gone into that house, into which I must follow him. There is a way of correcting the children of great persons, that other children are corrected in their behalf, and in their names, and this works upon them, who indeed had more deserved it. And when those bells tell me, that now one, and now another is buried, must not I acknowledge, that they have the correction due to me, and paid the debt that I owe? There is a story of a bell in a monastery, which, when any of the house was sick to death, rung always voluntarily, and they knew the inevitableness of the danger by that. It rung once, when no man was sick, but the next day one of the house fell from the steeple, and died, and the bell held the reputation of a prophet still. If these bells that warn to a funeral now, were appropriated to none, may not I, by the hour of the funeral, supply I How many men that stand at an execution, if they would ask, for what dies that man, should hear their own faults condemned, and see themselves executed, by attorney? We scarce hear of any preferred, but we think ourselves, that we might very well have been that man; why might not I have been that man, that is carried to his grave now ? could I fit myself, to stand, or sit in any man's place, and not to lie in any man's grave? I may lack much of the good parts of the meanest, but I lack nothing of the mortality of the weakest; they may have acquired better abilities than I, but I was born to as many infirmities as they. To be an incumbent by lying down in a grave, to be a doctor by teaching mortification by example, by dying, though I may have seniors, others may be elder than I, yet I have proceeded apace in a good university, and gone a great way in a little time, by the furtherance of a vehement fever, and whomsoever these bells bring to the ground to-day, if he and I had been compared yesterday, perchance I should have been thought likelier to come to this preferment, then, than he. God hath kept the power of death in his own hands, lest any man should bribe death. If man knew the gain of death, the ease of death, he would provoke death to assist him, by any hand which he might use. But as men see many of their own professions preferred, it ministers a hope that that may light upon them; so when these hourly bells tell me of so many funerals of men, like me, it presents, if not a desire that it may, yet a comfort, whensoever mine shall come.
My God, my God, I do not expostulate with thee, but with them, who dare do that: who dare expostulate with thee, when in the voice of thy church, thou givest allowance to this ceremony of bells at funerals. Is it enough to refuse it, because it was in uso among the Gentiles? so were funerals too. Is it because some abuses may have crept in amongst Christians? Is that enough, that their ringing hath been said to drive away evil spirits I truly, that is so far true, as that the evil spirit is vehemently vexed in their ringing, therefore, because that action brings the congregation together, and unites God and his people, to the destruction of that kingdom, which the evil spirit usurps. In the first institution of thy church, in this world, in the foundation of thy Militant church, amongst the Jews, thou didst appoint the calling of the assembly in, to be by trumpet (Numb, x. 1), and when they were in, then thou gavest them the sound of bells, in the garment of thy priest (Exod. 18). Iu the Triumphant church, thou employest both too, but in an inverted order; we enter into the Triumphant church by the sound of bells (for we enter when we die) and then we receive our further edification, of consummation, by the sound of trumpets, at the Resurrection. The sound of thy trumpets thou didst impart to secular, and civil uses too, but the sound of bells only to sacred; Lord let not us break the communion of saints, in that which was intended for the advancement of it; let not that pull us asunder from one another, which was intended for the assembling of us, in the Militant, and associating of us to the Triumphant church. But he for whose funeral these bells ring now, was at home, at his journey's end, yesterday; why ring they now? A man, that is a world, is all the things in the world; he is an army, and when an army marches, the vaunt may lodge to-night, where the rear comes not till to morrow. A man extends to his act, and to his example; to that which he does, and that which he teaches, so do those things that concern him, so do these bells; that which rung yesterday, was to convey him out of the world, in his vaunt, in his soul, that which rung to-day, was to bring him in his rear, in his body, to the church; and this continuing of ringing after his entering, is to bring him to me in the application. Where I lie, I could hear the Psalm, and did join with the congregation in it; but I could not hear the sermon, and these later bells are a repetition sermon to me. But O my God, my God, do I that have this fever, need other remembrances of my mortality? Is not mine own hollow voice, voice enough to pronounce that to me? Need I look upon a death's head in a ring, that have one in my face, or go for death to my neighbour's house, that have him in my bosom? We cannot, we cannot, O my God, take in too many helps for religious duties; I know I cannot have any better image of thee, than thy Son, nor any better image of him, than his Gospel; yet must not I, with thanks confess to thee, that some historical pictures of his, have
sometimes put me upon better meditations, than otherwise I should have fallen upon? I know thy church needed not, to have taken in from Jew or Gentile, any supplies for the exaltation of thy glory, or our devotion; of absolute necessity, I know she needed not; but yet we owe thee our thanks, that thou hast given her leave to do so, and that as in making us Christians, thou didst not destroy that which we were before, natural men; so in tho exalting of our religious devotions now we are Christians, thou hast been pleased to continue to us those assistances which did work upon the affections of natural men before: for thou lovest a good man, as thou lovest a good Christian, and though grace be merely from thee, yet thou dost not plant grace, but in good natures.
0 Eternal and most gracious God, who having consecrated our living bodies to thine own Spirit, and made us temples of the Holy Ghost, dost also require a respect to be given to these temples, even when the priest is gone out of them; to these bodies, when the soul is departed from them; I bless, and glorify thy name, that as thou takest care in our life, of every hair of our head, so dost thou also of every grain of ashes after our death. Neither dost thou only do good to us all, in life and death, but also wouldest have us do good to one another, as in a holy life, so in those things which accompany our death. In that contemplation, I make account that I hear this dead brother of ours, who is now carried out to his burial, to speak to me, and to preach my funeral sermon, in the voice of these bells. In him, O God, thou hast accomplished to me, even the request of Dives to Abraham; Thou hast sent one from the dead to speak unto me. He speaks to me aloud from that steeple; he whispers to me at these curtains, and he speaks thy words; Blessed are the dead, which die in the Lord, from henceforth (Rev. xiv. 13). Let this prayer, therefore, O my God, be as my last gasp, my expiring, my dying in thee; that if this be the hour of my transmigration,
1 may die the death of a sinner, drowned in my sins, in the blood of thy Son; and if I live longer, yet I may now die the death of the righteous, die to sin; which death is a resurrection to a new life; thou killest, and thou givest life; whichsoever comes, it comes from thee, which way soever it comes, let me come to thee.
Nunc Lento Sonitu Dicunt, Mobiebis. Now, this bell tolling softly for another, says to me, thou must die.
Pebchance he for whom this bell tolls, may be so ill, as that he knows not it tolls for him. And perchance I may think myself so much better than I am, as that they who are about me, and see my state, may have caused it to toll for me, and I know not that. The church is catholic, universal, so are all her actions; all that she does, belongs to all, When she baptizes a child, that action concerns me; for that child is thereby connected to that head, which is my head too, and ingraffed into that body, whereof I am a member. And when sho buries a man, that action concerns me; all mankind is of one author, and is one volume; when one man dies, one chapter is not torn out of the book, but translated into a better language; and every chapter must be so translated; God employs several translators; some pieces are translated by age, some by sickness, some by war, some by justice; but God's hand is in every translation; and his hand shall bind up all our scattered leaves again, for that library whore every book shall lie open to one another; as therefore the bell that rings to a sermon, calls not upon the preacher only, but upon the congregation to come; so this bell calls us all: but how much more me, who am brought so near the door by this sickness. There was a contention as far as a suit (in which, both piety and dignity, religion and estimation, were mingled) which of the religious orders should ring to prayers first in the morning; and it was determined, that they should ring first that rose earliest. If we understand aright the dignity of this bell, that tolls for our evening prayer, we would be glad to make it ours, by rising early, in that application, that it might be ours, as well as his, whose indeed it is. The bell doth toll for him, that thinks it doth; and though it intermit again, yet from that minute, that that occasion wrought upon him, he is united to God. Who casts not up his eye to the sun when it rises? But who takes off his eye from a comet, when that breaks out? who bends not his ear to any bell, which upon any occasion rings? But who oan remove it from that bell, which is passing a pieoe of himself out of this world! No man is an island, entire of itself; every man is a piece of the continent, a part of the main; if a clod bo washed away by the sea, Europe is the less, as well as if a promontory were, as well as if a manor of thy friend's or of thine own were; any man's death diminishes me, because I am involved in mankind, and therefore never send to know for whom tho bell tolls; it tolls for thee. Neither can we call this a begging of misery, or a borrowing of misery, as though we were not miserable enough of ourselves, but must fetch in more from the next house, in taking upon us the misery of our neighbours. Truly it were an excusable covetousness, if we did; for affliction is a treasure, and scarce any man hath enough of it. No man hath affliction enough, that is not matured, and ripened by it, and made fit for God by that affliction. If a man carry treasure in bullion or in a wedge of gold, and have none coined into current moneys, his treasure will not defray him as he travels. Tribulation is treasure in the nature of it, but it is not current money in the use of it, except we get nearer and nearer our our home, heaven, by it. Another may be sick too, and sick to death, and this affliction may lie in his bowels, as gold in a mine, and be of no use to him; but this bell that tells mo of his affliction, digs out, and applies that gold to me: if by this consideration of another's danger, I take mine own into contemplation, and so secure myself, by making my recourse to my God, who is our only security.
XVII. EXPOSTULATION. My God, my God, is this one of thy ways, of drawing light out of darkness, to make him for whom this bell tolls, now in this dimness of his sight, to become a superintendent, an overseer, a bishop, to as many as hear his voice, in this bell, and to give us a confirmation in this action? Is this one of thy ways to raise strength out of weakness, to make him who cannot rise from his bed, nor stir in his bed, come home to me, and in this soimd, give me the strength of healthy and vigorous instructions? O my God, my God, what thunder is not a well-tuned cymbal, what hoarseness, what harshness is not a clear organ, if thou be pleased to set thy voice to it? and what organ is not well played on, if thy hand be upon it? Thy voice, thy hand is in this sound, and in this one sound, I hear this whole concert. I hear thy Jacob call unto his sons, and say, Gather yourselves together, that I may tell you what shall befal you in the last days (Gen. XLix. 1). He says, That which I am now, you must be then. I hear thy Moses telling me, and all within the compass of this sound, This is the blessing wherewith I bless you before my death (Dent, xxxiii. 1); this, that before your death you would consider your own in mine. I hear thy prophet saying to Ezechias, Set thy house in order, for thou shalt die, and not live (2 Kings xx. 1). He makes us of his family, and calls this a setting of his house in order, to compose us to the meditation of death. I hear thy apostles saying, I think it meet to put you in remembrance, knowing that shortly I must go out of this tabernacle (2 Peter ii. 13). This is the publishing of his will, and this bell is our legacy, the applying of his present condition to our use. I hear that which makes all sounds music, and all music perfect; I hear thy Son himself saying, Let not your hearts be troubled (John xiv. 1). Only I hear this change, that whereas thy Son says there, I go to prepare a place for you, this man in this sound says, I send to prepare you for a place, for a grave. But, O my God, my God, since heaven is glory and joy, why do not glorious and joyful things lead us, induce us to heaven? Thy legacies in thy first will, in the Old Testament, were plenty, and victory; wine and oil, milk and honey, alliances of friends, ruin of enemies, peaceful hearts, and cheerful countenances, and by these galleries thou broughtest them into thy bed-chamber, by these glories and joys, to the joys and glories of heaven. Why hast thou changed thino old way, and carried us by the ways of discipline and mor
tification, by the ways of mourning and lamentation, by the ways of miserable ends, and miserable anticipations of those miseries, in appropriating the exemplar miseries of others to ourselves, and usurping upon their miseries, as our own, to our own prejudice? Is the glory of heaven no perfecter in itself, but that it needs a foil of depression and ingloriousness in this world, to set it off? Is the joy of heaven no perfecter in itself, but that it needs the sourness of this life to give it a taste? Is that joy and that glory but a comparative glory, and a comparative joy? not such in itself, but such in comparison of the joylessness and the ingloriousness of this world? I know, my God, it is far, far otherwise. As thou thyself, who art all, art made of no substances, so the joys and glory which are with thee, are made of none of these circumstances; essential joy, and glory essential. But why then, my God, wilt thou not begin them here? Pardon, O God, his unthankful rashness; I that ask why thou doest not, find even now in myself, that thou doest; such joy, such glory, as that I conclude upon myself, upon all, they that find not joy in their sorrows, glory in their dejections in this world, are in a fearful danger of missing both in the next.
0 Eternal and most gracious God, who hast been pleased to speak to us, not only in the voice of nature, who speaks in our hearts, and of thy word which speaks to our ears, but in the speech of speechless creatures, in Balaam's ass, in the speech of unbelieving men, in the confession of Pilate, in the speech of the devil himself, in the recognition and attestation of thy Son;
1 humbly accept thy voice, in the sound of this sad and funeral bell. And first I bless thy glorious name, that in this sound and voice, I can hear thy instructions, in another man's, to consider mine own condition; and to know that this bell which tolls for another, before it come to ring out, may take in me too. As death is the wages of sin, it is due to me; as death is the end of sickness, it belongs to me; and though so disobedient a servant as I, may be afraid to die, yet to so merciful a master as thou, I cannot be afraid to come; and therefore, into thy hands, O my God, I commend my spirit; a surrender, which I know thou
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wilt accept, whether I live or die; for thy servant David made it, when he put himself into thy protection for his life; and thy blessed Son made it, when he delivered up his soul at his death; declare thou thy will upon me, O Lord, for life, or death, in thy time; receive my surrender of myself now, into thy hands, 0 Lord, I commend my spirit. And being thus, O my God, prepared by thy correction, mellowed by thy chastisement, and conformed to thy will, by thy Spirit, having received thy pardon for my soul, and asking no reprieve for my body, I am bold, O Lord, to bend my prayers to thee, for his assistance, the voice of whose bell hath called me to this devotion. Lay hold upon his soul, 0 God, till that soul hath thoroughly considered his account, and how few minutes soever it have to remain in that body, let the power of thy Spirit recompense the shortness of time, and perfect his account, before he pass away: present his sins so to him, as that he may know what thou forgivest, and not doubt of thy forgiveness; let him stop upon the infiniteness of those sins, but dwell upon the infiniteness of thy mercy: let him discern his own demerits, but wrap himself up in the merits of thy Son Christ Jesus: breathe inward comforts to his heart, and afford him the power of giving such outward testimonies thereof, as all that are about him may derive comforts from thence, and have this edification, even in this dissolution, that though the body be going the way of all flesh, yet that soul is going the way of all saints. When thy Sou cried out upon the cross, My God, my God, why hast thou forsaken me? he spake not so much in his own person, as in the person of the church, and of his afflicted members, who in deep distresses might fear thy forsaking. This patient, O most blessed God, is one of them; in his behalf, and in his name, hear thy Son crying to thee, My God, my God, why hast thou forsaken me? And forsake him not; but with thy left hand lay his body in the grave (if that be thy determination upon him) and with thy right hand receive his soul into thy kingdom, and unite him and us in one communion of saints. Amen.
Mobtuus Es, Sonitu Celebi, Pul8dque Agitato.
The bell rings out, and tells me in Aim, that I am dead.
The bell rings out, the pulse thereof is changed; the tolling was a faint, and intermitting pulse, upon one side; this stronger, and argues more and better life. His soul is gone out; and as a man who had a lease of one thousand years after the expiration of a short one, or an inheritance after the life of a man, in a consumption, he is now entered into the possession of his better estate. His soul is gone; Whither? Who saw it come in, or who saw it go out I Nobody; yet every body is sure, he had one, and hath none. If I will ask mere philosophers, what the soul is, I shall find amongst them, that will tell me, it is nothing, but the temperament, and harmony, and just and equal composition of the elements in the body, which produces all those faculties which we ascribe to tho soul; and so, in itself is nothing, no separable substance, that over-lives the body. They see the soul is nothing else in other creatures, and they affect an impious humility, to think as low of man. But if my soul were no more than the soul of a beast, I could not think so; that soul that can reflect upon itself, consider itself, is more than so. If I will ask, not mere philosophers, but mixt men, philosophical divines, how the soul, being a separate substance, enters into man, I shall find some, that will tell me, that it is by generation and procreation from parents, because they think it hard, to charge the soul with the guiltiness of original sin, if the soul were infused into a body, in which it must necessarily grow foul, and contract original sin, whether it will or no; and I shall find some that will tell me, that it is by immediate infusion from God, because they think it hard, to maintain an immortality in such a soul, as should be begotten and derived with the body from mortal parents. If I will ask, not a few men, but almost whole bodies, whole churches, what becomes of the souls of the righteous, at the departing thereof from the body, I shall be told by some, that they attend an expiation, a purification in a place of torment; by some, that they attend the fruition of the sight of God, in a place of rest; but yet, but of expectation; by some, that they pass to an immediate possession of the presence of God. St. Augustine studied the nature of the soul, as much as any thing, but the salvation of the soul; and he sent an express messenger to St. Hierome, to consult of some things concerning the soul: but he satisfies himself with this: Let the departure of my soul to salvation, be evident to my faith, and I care the less, how dark the entrance of my soul, into my body, be to my reason. It is the going out, more than the coming in, that concerns us. This soul, this bell tells me, is gone out; Whither? Who shall tell me that? I know not who it is; much less what he was: the condition of the man, and the course of his life, which should tell me whither he is gone, I know not. I was not there in his sickness, nor at his death; I saw not his way, nor his end, nor can ask them who did, thereby to conclude, or argue, whither he is gone. But yet I have one nearer me than all these, mine own charity; I ask that, and that tells me, he is gone to everlasting rest, and joy, and glory: I owe him a good opinion, it is but thankful charity in me, because I received benefit and instruction from him when his bell tolled: and I, being made the fitter to pray, by that disposition, wherein I was assisted by his occasion, did pray for him; and I pray not without faith; so I do charitably, so I do faithfully believe, that that soul is gone to everlasting rest, and joy, and glory. But for the body, how poor a wretched thing is that.1 We cannot express it so fast, as it grows worse and worse. That body, which scarce three minutes since was such a house, as that that soul, which made but one step from thence to heaven, was scarce thoroughly content, to leave that for heaven: that body hath lost the name of a dwelling-house, because none dwells in it, and is making haste to lose the name of a body, and dissolve to putrefaction. Who would not be affected to see a clear and sweet river in the morning, grow a kennel of muddy land-water by noon, and condemned to the saltness of the sea by night? and how lame a picture, how faint a representation, is that, of the precipitation of man's body to dissolution! Now all the parts built up, and knit by a lovely soul, now but a statue of clay, and now these limbs melted off, as if that clay were but snow; and now, the whole house is but a handful of sand, so much dust, and but a peck of rubbish, so much bone. If he, who as this bell tells me, is gone now, were some excellent artificer, who comes to him for a cloak, or for a garment now? or for counsel, if he were a lawyer? If a magistrate for justice? Man, before he hath his immortal soul, hath a soul of sense, and a soul of vegetation before that: this immortal soul did not forbid other souls to be in us before, but when this soul departs, it carries all with it; no more vegetation, no more sense: such a mother-in-law is the earth, in respect of our natural mother; in her womb we grew; and when she was delivered of us, we were planted in some place, in some calling in the world; in the womb of the earth, we diminish, and when she is delivered of us, our grave opened for another, we are not transplanted, but transported, our dust, blown away with prophane dust, with every wind.
My God, my God, if expostulation be too bold a word, do thou mollify it with another; let it be wonder in myself; let it be but problem to others; but let me ask, Why wouldest thou not suffer those, that serve thee in holy services, to do any office about the dead, nor assist at their funeral? (Levit. xxi. 1.) Thou hadst no counsellor, thou needest none; thou hast no comptroller, thou admittest none. Why do I ask I In ceremonial things (as that was) any convenient reason is enough; who can be sure to propose that reason, that moved thee in the institution thereof? I satisfy myself with this; that in those times, the Gentiles were over full of an over reverent respect to the memory of the dead: a great part of the idolatry of the nations, flowed from that; an over amorous devotion, an over zealous celebrating, and over studious preserving of the memories, and the pictures of some dead persons: and by the vain glory of men they entered into the world (Wisd. xiv. 14), and their statues, and pictures contracted an opinion of divinity, by age: that which was at first but a picture of a friend, grew a god in time, as the wise man notes, They called them gods, which were the works of an ancient hand (Wisd. xiii. 9). And some have assigned a certain time, when a picture should come out of minority, and be at age, to be a god, in sixty years after it is made. Those images of men, that had life, and some idols of other things which never had any being, are by one common name, called promiscuously, dead; and for that the wise name, reprehends the idolater, For health, he prayt to that which u weak, and for life, he prays to that which is dead (Wisd. xiii. 18). Should we do so, says thy prophet, should we go from the living to the dead? (Isaiah viii. J 4.) So much ill then being occasioned, by so much religious compliment exhibited to the dead; thou, O God, (I think) wouldest therefore inhibit thy principal holy servants, from contributing any thing at all to this dangerous intimation of idolatry; and that the people might say, Surely those dead men, are not so much to be magnified, as men mistake, since God will not suffer his holy officers so much as to touch them, not to see them. But those dangers being removed, thou, O my God, dost certainly allow, that we should do offices of piety to the dead, and that we should draw instructions to piety from the dead. Is not this, O my God, a holy kind of raising up seed to my dead brother, if I, by the meditation of his death, produce a better life in myself? It is the blessing upon Reuben, Let Reuben live, and not die, and let not his men be few (Dent, xxxiii. 6). Let him propagate many. And it is a malediction, That that dieth, let it die (Zech. xi. 9), let it do no good in dying, for trees without fruit, thou by thy apostle callest twice dead (Jude 12). It is a second death, if none live the better, by me, after my death, by the manner of my death. Therefore may I justly think that thou madest that a way to convey to the Egyptians, a fear of thee, and a fear of death, that there was not a home, where there was not one dead (Exod. xii. 30), for thereupon the Egyptians said, We are all dead men: the death of others, should catechize us to death. Thy Son Christ Jesus is the first begotten of the dead (Rev. i. 5), he rises first the eldest brother, and he is my Master in this science of death: but yet for me, I am a younger brother too, to this man, who died now, and to every man whom I see, or hear to die before me, and all they are ushers to me in this school of death. I take therefore that which thy servant David's wife said to him, to be said to me; If thou save not thy life to
night, to-morrow thou shalt be slain (1 Sam. xix. 11). If the death of this man work not upon me now, I shall die worse, than if thou hadst not afforded me this help: for thou hast sent him in this bell to me, as thou didst send to the angel of Sardis, with commission to strengthen the things that remain, and that are ready to die (Rev. iii. 2), that in this weakness of body, I might receive spiritual strength by these occasions. This is my strength, that whether thou say to me, as thine angel said to Gideon, Peace be unto thee, fear not, thou shalt not die (Judges vi. 23), or whether thou say as unto Aaron, Thou shalt die there (Numb. xx. 26), yet thou wilt preserve that which is ready to die, my soul, from the worst death, that of sin. Zimri died for his sins, says thy Spirit (1 Kings xvi. 18), which he sinned in doing evil; and in his sin which he did to make Israel sin. For his sins, his many sins; and then in his sin, his particular sin: for my sins I shall die, whensoever I die, for death is the wages of sin, but I shall die in my sin, in that particular sin of resisting thy Spirit, if I apply not thy assistances. Doth it not call ui to a particular consideration that thy blessed Son varies his form of commination, and aggravates it in the variation, when he says to the Jews, (because they refused the light offered) You shall die in your sin (John viii. 21). And then when they proceeded to further disputations, and vexations, and temptations, he adds, You shall die in your sins, (verse 24) he multiplies the former, expressing to a plural: In this sin, and in all your sins; doth not the resisting of thy particular helps at last, draw upon ns the guiltiness of all our former sins? May not the neglecting of this sound ministered to me in this man's death, bring me to that misery, as that I, whom the Lord of life loved so, as to die for me, shall die, and a creature of mine own shall be immortal; that I shall die, and the worm of mine own conscience shall never die?
0 Etebnal and most gracious God, I have a new occasion of thanks, and a new occasion of prayer to thee from the ringing of this bell. Thou toldst me in the other voice, that I was mortal and approaching to death; in this may hear thee say, that I am dead, in an irremediable, in an irrecoverable state for bodily health. If that be thy language in this voice, how infinitely am I bound to thy heavenly Majesty, for speaking so plainly unto me! for even that voice, that I must die now, is not the voice of a judge, that speaks by way of condemnation, but of a physician, that presents health in that: thou presentest me death, as the cure of my disease, not as the exaltation of it; if I mistake thy voice herein, if I overrun thy pace, and prevent thy hand, and imagine death more instant upon me than thou hast bid him be, yet the voice belongs to me; I am dead, I was born dead, and from the first laying of these mud walls in my conception, they have mouldered away, and the whole course of life is but an active death. Whether this voice instruct me, that I am a dead man now, or remember me, that I have been a dead man all this while, I humbly thank thee for speaking in this voice to my soul; and I humbly beseech thee also, to accept my prayers in his behalf, by whose occasion this voice, this sound is come to me. For though he be by death transplanted to thee, and so in possession of inexpressible happiness there, yet here upon earth thou hast given us such a portion of heaven, as that though men dispute, whether thy saints in heaven do know what we in earth in particular do stand in need of, yet without all disputation, we upon earth do know what thy saints in heaven lack yet, for the consummation of their happiness; and therefore thou hast afforded us the dignity, that we may pray for them. That therefore this soul now newly departed to thy kingdom, may quickly return to a joyful re-union to that body which it hath left, and that we with it, may soon enjoy the full consummation of all, in body and soul, I humbly beg at thy hand, O our most merciful God, for thy Son Christ Jesus' sake. That that blessed Son of thine, may have the consummation of his dignity, by entering into his last office, the office of a judge, and may have society of human bodies in heaven, as well as he hath had ever of souls; and that as thou hatest sin itself, thy hate to sin may be expressed in the abolishing of all instruments of sin, the allurements of this world, and the world itself; and all the temporary revenges of sin, the stings of sickness, and of death; and all the castles, and prisons, and monuments of sin, in the grave. That time may be swallowed up in eternity, and hope swallowed in possession, and ends
swallowed in infiniteness, and all men ordained to salvation, in body and soul, be one entire and everlasting sacrifice to thee, where thou mayest receive delight from them, and they glory from thee for evermore. Amen.
Oceano Tandem Emenso, Aspicienda Besurgit
Tebba; Vident Justis Medici Jam Cocta Medebi
Se Posse Indiciis.
At last, the physicians after a long and stormy voyage, see land; they have so good signs of the concoction of the disease, as that they may safely proceed to purge.
All this while the physicians themselves have been patients, patiently attending when they should see any land in this sea, any earth, any cloud, any indication of concoction in these waters; any disorder of mine, any pretermission of theirs, exalts the disease, accelerates the rages of it; no diligence accelerates the concoction, the maturity of the disease; they must stay till the season of the sickness come, and till it be ripened of itself, and then they may put to their hand, to gather it, before it fall off, but they cannot hasten the ripening. "Why should we look for it in a disease, which is the disorder, the discord, the irregularity, the commotion and rebellion of the body? It were scarce a disease, if it could be ordered, and made obedient to our times. Why should we look for that in disorder, in a disease, when we cannot have it in nature, who is so regular, and so pregnant, so forward to bring her work to perfection, and to light? Yet we cannot awake the July flowers in January, nor retard the flowers of the spring to autumn. We cannot bid the fruits come in May, nor the leaves to stick on in December. A woman that is weak, cannot put off her ninth month to a tenth, for her delivery, and say she will stay till she be stronger; nor a queen cannot hasten it to a seventh, that she may be ready for some other pleasure. Nature (if we look for durable and vigorous effects) will not admit preventions, nor anticipations, nor obligations upon her; for they are pre-contracts, and she will be left to her liberty. Nature would not be spurred, nor forced to mend her pace; nor power, the power of man, greatness, loves not that kind of violence neither. There are of them that will give, that will do justice, that will pardon, but they have their own seasons for all these, and he that knows not them, shall starve before that gift come, and ruin, before tho justice, and die, before the pardon save him: some tree bears no fruit, except much dung be laid about it, and justice comes not from some, till they be richly manured: some trees require much visiting, much watering, much labour; and some men give not their fruits but upon importunity; some trees require incision, and pruning, and lopping; some men must be intimidated, and syndicated, with commissions, before they will deliver the fruits of justice; some trees require the early, and the often access of the sun: some men open not, but upon the favours and letters of court mediation; some trees must be housed, and kept within doors; some men lock up, not only their liberality, but their justice, and their compassion, till the solicitation of a wife, or a son, or a friend, or a servant turn the key. Reward is tho season of one man, and importunity of another; fear, the season of one man, and favour of another; friendship the season of one man, and natural affection of another; and he that knows not their seasons, nor cannot stay them, must lose the fruits; as nature will not, so power and greatness will not be put to change their seasons: and shall we look for this indulgence in a disease, or think to shake it off before it be ripe? All this while therefore, we are but upon a defensive war, and that is but a doubtful state: especially where they who are besieged do know the best of their defences, and do not know of their enemy's power; when they cannot mend their works within, and the enemy can increase his numbers without. O how many far more miserable, and far more worthy to be less miserable than I, are besieged with this sickness, and lack their sentinels, their physicians to watch, and lack their munition, their cordials to defend, and perish before the enemy's weakness might invite them to sally, before the disease show any declination, or admit any way of working upon itself? In me the siege is so far slackened, as that we may come to fight, and so die in the field, if I die, and not in a prison.
My God, my God, thou art a direct God, may I not say, a literal God, a God that wouldest be understood literally, and according to the plain sense of all that thou sayest? But thou art also (Lord I intend it to thy glory, and let no profane misinterpreter abuse it to thy diminution) thou art a figurative, a metaphorical God too: a God, in whose words there is such a height of figures, such voyages, such peregrinations to fetch remote and precious metaphors, such extensions, such spreadings, such curtains of allegories, such third heavens of hyperboles, so harmonious elocutions, so retired, and so reserved expressions, so commanding persuasions, so persuading commandments, such sinews even in thy milk, and such things in thy words, as all profane authors seem of the seed of the serpent, that creeps, thou art the dove that flies. 0, what words but thine, can express the inexpressible texture and composition of thy Word; in which, to one man, that argument that binds his faith to believe that to be the Word of God, is the reverent simplicity of the Word, and to another, the majesty of the Word; and in which two men, equally pious, may meet, and one wonder, that all should not understand it, and the other, as much that any man should. So, Lord, thou givest us the same earth, to labour ou, and to lie in; a house and a grave, of the same earth; so Lord, thou givest us the same Word for our satisfaction, and for our inquisition, for our instruction, and for our admiration too; for there are places that thy servants Hierome and Augustine would scarce believe (when they grew warm by mutual letters) of one another, that they understood them, and yet both Hierome and Augustine call upon persons, whom they knew to be far weaker, than they thought one another (old women and young maids) to read the Scriptures, without confining them to these or those places. Neither art thou thus a figurative, a metaphorical God, in thy Word only, but in thy works too. The style of thy works, the phrase of thine actions, is metaphorical. The institution of thy whole worship, in the old law, was a continual allegory; types and figures overspread all; and figures flowed into figures, and poured themselves out into further figures; circumcision carried a figure of baptism, and baptism carries a figure of that purity, which we shall have in perfection in the new Jerusalem. Neither didst thou speak, and work in this language, only in the time of thy prophets; but since thou spokest in thy Son, it is so too. How often, how much more often doth thy Son call himself a Way, and a Light, and a Gate, and a Vine' and Bread, than the Son of God, or of man! How much oftener doth he exhibit a metaphorical Christ, than a real, a literal! This hath occasioned thine ancient servants, whose delight it was to write after thy copy, to proceed the same way in their expositions of the Scriptures, and in their composing both of public liturgies, and of private prayers to thee, to make their accesses to thee in such a kind of language, as thou wast pleased to speak to them, in a figurative, in a metaphorical language, in which manner I am bold to call the comfort which I receive now in this sickness in the indication of the concoction and maturity thereof, in certain clouds, and residences, which the physicians observe, a discovering of land from sea, after a long and tempestuous voyage. But wherefore, O my God, hast thou presented to us, the afflictions and calamities of this life, in the name of waters? So often in the name of waters, and deep waters, and seas of waters? Must we look to be drowned? Are they bottomless, are they boundless? That is not the dialect of thy language; thou hast given a remedy against the deepest water, by water; against the inundation of sin, by baptism; and the first life, that thou gavest to any creatures, was in waters; therefore thou dost not threaten us, with an irremediableness, when our affliction is a sea. It is so, if we consider ourselves; so thou callest Genezareth, which was but a lake, and not salt, a sea; Bo thou callest the Mediterranean Sea, still the Great Sea, because the inhabitants saw no other sea; they that dwelt there, thought a lake a sea, and the others thought a little sea the greatest, and we that know not the afflictions of others, call our own the heaviest. But O my God, that is truly great, that overflows the channel; that is really a great affliction, which is above my strength; but thou, O God,
art my strength, and then what can be above it? Mountains thahe with the swelling of thy sea (Psalm XLvi. 3), secular mountains, men strong in power; spiritual mountains, men strong in grace, are shaken with afflictions; but thou layest up thy sea in store-houses (Psalm xxxiii. 7), even thy corrections are of thy treasure, and thou wilt not waste thy corrections; when they have done their service, to humble thy patient, thou wilt call them in again; for, thou givest the sea thy decree, that the waters should not pass thy commandment (Psalm viii. 29). All our waters shall run into Jordan, and thy servants passed Jordan dry foot (Joshua iii. 17), they shall run into the Red Sea (the sea of thy Son's blood) and the Red Sea, that Red Sea drowns none of thine. But, they that sail in the sea, tell of the danger thereof (Ecclus. iiii. 24). I that am yet in this affliction, owe thee the glory of speaking of it; but, as the wise man bids me, I say, / may speak much, and come short; wherefore in some thou art all (Ecclus. XLiv. 27). Since thou art so, O my God, and affliction is a sea, too deep for us, what is our refuge? Thine ark, thy ship. In all other seas, in all other afflictions, those means which thou hast ordained; in this sea, in this sickness, thy ship is thy physician. Thou hast made a way in the sea, and a safe path in the waters, showing that thou canst save from all dangers; yea, though a man went to sea without art (Wisd. xiv. 3); yet where I find all that, I find this added, nevertheless thou wouldsst not, that the work of thy wisdom should be idle. Thou canst save without means; but thou hast told no man that thou wilt: thou hast told every man, that thou wilt not. When the centurion (Acts xvii. 11), believed the master of the ship more than St. Paul, they were all opened to a great danger; this was a preferring of thy means before thee, the Author of the means; but, my God, though thou beest every where, I have no promise of appearing to me, but in thy ship: thy blessed Son preached out of a ship (Luke v. 3); the means is preaching, he did that; and the ship was a type of the church; he did it there. Thou gavest St. Paul the lives of all them that sailed with him (Acts xxvii. 24). If they had not been in the ship with him, the gift had not extended to them. As soon as thy Son was come out of the ship, immediately there met him out of the tombs, a man with an unclean spirit, and no man could hold him, no not with chains (Mark v. 2). Thy Son needed no use of means; yet there we apprehend the danger to us; if we leave the ship, the means; in this case, the physician. But as they are ships to us in those seas, so there is a ship to them too, in which they are to stay. Give me leave, 0 my God, to assist myself with such a construction of these words of thy servant Paul to the centurion, when the mariners would have left the ship, Except these abide in the ship, you cannot be safe (Acts xxvii. 31). Except they who are our ships, the physicians, abide in that which is theirs, and our ship, the truth, and the sincere and religious worship of thee, and thy Gospel, we cannot promise ourselves, so good safety; for though we have our ship, the physician hath not his ship, religion; and means are not means, but in their concatenation, as they depend, and are chained together. The ships are great, says thy apostle, but a helm turns them (James iii. 4), the men arc learned, but their religion turns their labours to good: and therefore it was a heavy curse, when the third part of the ships perished: it is a heavy case, where either all religion, or true religion should forsake many of these ships, whom thou hast sent to convey us over these soas. But, O my God, my God, since I have my ship, and they theirs, I have them, and they have thee, why are we yet no nearer land? As soon as thy Sou's disciple had taken him into the ship, immediately the ship was at land whither they went (John vi. 21). Why have not they and I this despatch? Every thing is immediately done, which is done when thou wouldest have it done. Thy purpose terminates every action, and what was done before that, is undone yet. Shall that slacken my hope? Thy prophet from thee, hath forbid it. It is pood that a man shoidd both hope, and quietly wait for the salvation of the Lord (Lam. iii. 26). Thou puttest off many judgments, till the last day, many pass this life without any; and shall not I endure the putting off thy mercy for a day? and yet, O my God, thou puttest me not to that, for the assurance of future mercy, is present mercy. But what is my assurance now? What is my seal? It is but a cloud ; that which my physicians call a cloud, in that which gives them their indication. But a cloud? Thy great seal to all the world, the rainbow, that secured the world for ever from drowning, was but a reflection upon a cloud (Exod. xiii. 21).
A cloud itself was a pillar, which guided the church, and the glory of God, not only was, but appeared in a cloud (Exod. xvi. 10). Let me return, O my God, to the consideration of thy servant Elijah's proceeding, in a time of desperate drought (1 Kings xix. 43), he bids them look towards the sea; they look and see nothing. He bids them again and again, seven times: and at the seventh time, they saw a little cloud rising out of the sea; and presently they had their desire of rain. Seven days, O my God, have we looked for this cloud, and now we have it; none of thy indications are frivolous; thou makest thy signs, seals; and thy seals, effects; and thy effects, consolation and restitution, wheresoever thou mayest receive glory by that way.
O Etehnal and most gracious God, who though thou passedst over infinite millions of generations, before thou camest to a creation of this world; yet when thou beganst, didst never intermit that work, but continuedst day to day, till thou hadst perfected all the work, and deposed it in the hands and rest of a Sabbath, though thou have been pleased to glorify thyself in a long exercise of my patience, with an expectation of thy declaration of thyself in this my sickness, yet since thou hast now of thy goodness afforded that which affords us some hope, if that be still the way of thy glory, proceed in that way, and perfect that work, and establish mo in a Sabbath, and rest in thee, by this thy seal of bodily restitution. Thy priest came up to thee by steps in the temple, thy angels came down to Jacob, by steps upon the ladder; we find no stair by which thou thyself eamest to Adam in Paradise, nor to Sodom in thine anger; for thou, and thou only art able to do all once. But, 0 Lord, I am not weary of thy pace, nor weary of mine own patience. I provoke thee not with a prayer, not with a wish, not with a hope, to more haste than consists with thy purpose, nor look that any other thing should have entered into thy purpose but thy glory. To hear thy steps coming towards me, is the same comfort, as to see thy face present with me; whether thou do the work of a thousand years in a day, or to extend the work of a day, to a thousand years, as long as thou workest, it is light and comfort. Heaven itself si but an extension of the same joy; and an extension of this mercy, to proceed at thy leisure, in the way of restitution, is a manifestation of heaven to me here upon earth. From that people, to whom thou appearedst in signs, and in types, the Jews, thou art departed, because they trusted in them, but from thy church, to whom thou hast appeared in thyself, in thy Son thou wilt never depart; because we cannot trust too much in him. Though thou have afforded me these signs of restitution, yet if I confide in them, and begin to say, all was but a natural accident, and nature begins to discharge her serf, and she will perfect the whole work, my hope shall vanish, because it is not in thee. If thou shouldest take thy hand utterly from me, and have nothing to do with me, nature alone were able to destroy me; but if thou withdraw thy helping hand, alas, how frivolous are the helps of nature, how impotent the assistances of art! As therefore the morning dew, is a pawn of the evening fatness, so, O Lord, let this day's comfort be the earnest of to-morrow's, so far as may conform me entirely to thee, to what end, and by what way soever thy mercy have appointed me.
Upon these indications of digested matter, they proceed to purge.
Though counsel seem rather to consist of spiritual parts, than action, yet action is the spirit, and the soul of counsel. Counsels are not always determined in resolutions; we cannot always say, This was concluded; actions are always determined in effects; we can say, This was done. Then have laws their reverence, and their majesty, when we see the judge upon the bench executing them. Then have councils of war their impressions, and their operations, when we see the seal of an army set to them. It was an ancient way of celebrating the memory of such as deserved well of the state, to afford them that kind of statuary representation, which was then called Hermes; which was, the head and shoulders of a man standing upon a cube, but those shoulders without arms and hands. Altogether it figured a constant supporter of the state by his counsel: but in this hieroglyphic, which they made without hands, they pass their consideration no farther, but that the councillor should be without hands, so far, as not to reach out his hand to foreign temptations of bribes, in matters of council, and, that it was not necessary, that the head should employ his own hand; that the same men should serve in the execution, which assisted in the council; but that there should not belong hands to every head, action to every council, was never intended, so much as in figure, and representation. For, as matrimony is scarce to be called matrimony, where there is a resolution against the fruits of matrimony, against the having of children; so councils are not councils, but illusions, where there is from the beginning no purpose to execute the determinations of those councils. The arts and sciences are most properly referred to the head, that is their proper element and sphere; but yet the art of proving, logic, and the art of persuading, rhetoric, are deduced to the hand, and that expressed by a hand, contracted into a fist, and this by a hand enlarged and expanded; and evermore the power of man, and the power of God himself is expressed so, All things are in his hand; neither is God so often presented to us, by names that carry our consideration upon council, as upon execution of council; he oftener is called the Lord of hosts, than by all other names, that may be referred to the other signification. Hereby therefore, we take into our meditation, the slippery condition of man, whose happiness, in any kind, the defect of any one thing, conducing to that happiness, may ruin; but it must have all the pieces to make it up. Without counsel, I had not got thus far; without action and practice, I should go no farther towards health. But what is the present necessary action? purging: a withdrawing, a violating of nature, a further weakening: O dear price, and O strange way of addition, to do it by subtraction; of restoring nature, to violate nature; of providing strength, by increasing weakness. Was I not sick before? And is it a question of comfort to be asked now,
VOL. III. 2 Q
did your physic make you sick? Was that it that my physic promised, to make me sick? This is another step, upon which we may stand, and see farther into the misery of man, the time, the season of his misery; it must be done now: O over-cunning, over-watchful, over-diligent, and over-sociable misery of man, that seldom comes alone, but then when it may accompany other miseries, and so put one another into the higher exaltation, and better heart. I am ground even to an attenuation, and must proceed to evacuation, all ways to exinanition and annihilation.
My God, my God, the God of order, but yet not of ambition, who assignest place to every one, but not contention for place, when shall it be thy pleasure, to put an end to all these quarrels for spiritual precedences? When shall men leave their uncharitable disputations, which is to take place, faith or repentance, and which, when we consider faith and works I The head and the hand too, are required to a perfect natural man; counsel and action too, to a perfect civil man; faith and works too, to him that is perfectly spiritual. But because it is easily said, I believe, and because it doth not easily lie in proof, nor is easily demonstrable by any evidence taken from my heart (for who sees that, who searches those rolls ?) whether I do believe, or no, is it not tbereforo, O my God, that thou dost so frequently, so earnestly, refer us to the hand, to the observation of actions? There is a little suspicion, a little imputation laid upon over-tedious and dilatory counsels. Many good occasions slip away in long consultations; and it may be a degree of sloth, to be too long in mending nets, though that must be done. lie that observeth the triad shall not sow, and he that regardeth the clouds, shall not reap (Ecclus. xi. 4); that is, he that is too dilatory, too superstitious in these observations, and studies but the excuse of his own idleness in them; but, that which the same wise and royal servant of thine, says in another place, all accept, and ask no comment upon it, He becometh poor, that dealeth with a slack hand, but the hand of the diligent maketh rich (Proverbs x. 4). All evil imputed to the absence, all good attributed to the presence of the baud. 1 know, my God, (and I bless thy name for knowing it; for all good knowledge is from thee) that thou considerest the heart; but thou takest not off thine eye, till thou come to the hand. Nay, my God, doth not thy spirit intimate, that thou beginnest where we begin (at least, that thou allowest us to begin there) when thou orderest thine own answer to thine own question, Who shall ascend into the hill of the Lord? (Psalm xxiv. 3) thus, He that hath clean hands and a pure heart. Dost thou not (at least) send us, first to the hand? And is not the work of their hands, that declaration of their holy zeal, in the present execution of manifest idolaters, called a consecration of themselves (Exodus xxxi. 29), by thy Holy Spirit? their hands are called all themselves: for, even counsel itself goes under that name, in thy word, who knowest best how to give right names: because the counsel of the priests assisted David, Saul says, the hand of the priest is with David (1 Sam. xxi. 29). And that -which is often said by Moses, is very often repeated by thy other prophets, these and these things, the Lord spake (Levit. viii. 36), and the Lord said, and the Lord commanded, not by the counsels, not by the voice, but by the hand of Moses, and by the hand of the prophets: evermore we are referred for our evidenco, of others, and of ourselves, to the hand, to action, to works. There is something before it, believing; and there is something after it, suffering; but in the most eminent, and obvious, and conspicuous place, stands doing. Why then, O my God, my blessed God, in the ways of my spiritual strength come I so slow to action I I was whipped by thy rod, before I came to consultation, to consider my state; and shall I go no farther! As ho that should describe a circle in paper, if he have brought that circle within one inch of finishing, yet if he removo his compass, he cannot make it up a perfect circle, except he fall to work again, to find out the same centre, so, though setting that foot of my compass upon thee, I have gone so far, as to the consideration of myself, yet if I depart from thee, my centre, all is unperfect. This proceeding to action therefore, is a returning to thee, and a working upon myself by thy physic, by thy purgative physic, a free and entire evacuation of my soul by confession. The working of purgative physic, is violent and contrary to nature. O Lord, I decline not this potion of confession, however it may be contrary to a natural man. To take physic, and not according to the right method, is dangerous. O Lord, I decline not that method in this physic, in things that burden my conscience, to make my confession to him, into whose hands thou hast put the power of absolution. I know that physic may be made so pleasant, as that it may easily be taken; but not so pleasant as the virtue and nature of the medicine be extinguished; I know, I am not submitted to such a confession as is a rack and torture of the conscience; but I know, I am not exempt from all. If it were merely problematical, left merely indifferent, whether we should take this physic, use this confession, or no, a great physician acknowledges this to have been his practice; to minister many things, which he was not sure would do good, but never any other thing, but such as he was sure would do no harm. The use of this spiritual physic can certainly do no harm; and the church hath always thought that it might, and doubtless, many humble souls have found that it hath done them good. I will titerefore take the cup of salvation, and call upon thy name (Psalm cvi. 12); I will fill this cup of compunction, as full as I have formerly filled the cups of worldly confections, that so I may escape the cup of malediction, and irrecoverable destruction that depends upon that. And since thy blessed and glorious Son, being offered in the way to his execution, a cup of stupefaction, to take away the sense of his pain (Mark xv. 23) (a charity afforded to condemned persons ordinarily in those places, and times), refused that ease, and embraced the whole torment, I take not this cup, but this vessel of mine own sins, into my contemplation, and I pour them out here according to the motions of thy Holy Spirit, and anywhere, according to the ordinances of thy holy church.
O Etebnal and most gracious God, who having married man and woman together, and made them one flesh, wouldest have them also, to become one soul so, as that they might maintain a sympathy in their affections, and have a conformity to one another, in the accidents of this world, good or bad; so having married this soul and this body in me, I humbly beseech thee, that my soul may look, and make her use of thy merciful proceedings towards my bodily restitution, and go the same way to a spiritual. I am come by thy goodness, to the use of thine ordinary means of my body, to wash away those peccant humours, that endangered it. I have, O Lord, a river in my body, but a sea in my soul, and a sea swollen into the depth of a deluge, above the sea. Thou hast raised up certain hills in me heretofore, by which I might have stood safe, from these inundations of sin. Even our natural faculties are a hill, and might preserve us from some sin. Education, study, observation, example, are hills too, and might preserve us from some. Thy church, and thy word, and thy sacraments, and thine ordinances are hills, above these; thy spirit of remorse, and compunction, and repentance for former sins, are hills too; and to the top of all these hills, thou hast brought me heretofore; but this deluge, this inundation, is got above all my hills; and I have sinned, and sinned, and multiplied sin to sin, after all these thy assistances against sin; and where is there water enough to wash away this deluge! There is a red sea, greater than this ocean, and there is a little spring, through which this ocean may pour itself into that red sea. Let thy spirit of true contrition and sorrow, pass all my sins through these eyes, into the wounds of thy Son, and I shall be clean, and my soul so much better purged than my body, as it is ordained for better, and a longer life.
Atque Annuit Ille,
Qui, Peh Eos, Clamat, Linquas Jam, LaZAbe, Lectum.
God prospers their practice, and he, by them, calls Lazarus out of his tomb, me out of my bed.
If man had been left alone in this world, at first, shall I think, that he would not have fallen? If there had been no woman, would not man have served, to have been his own tempter? When I see him now, subject to infinite weaknesses, fall into infinite sin, without any foreign temptations, shall I think, he would have had none, if he had been alone? God saw that man needed a helper, if he should be well, but to make woman ill, the devil saw, that there needed no third. When God and we were alone, in Adam, that was not enough; when the devil, and we were alone, in Eve, it was enough. O what a giant is man, when he fights against himself, and what a dwarf when he needs, or exercises his own assistance for himself! I cannot rise out of my bed, till the physician enable me, nay, I cannot tell, that I am able to rise, till he tell me so. I do nothing, I know nothing of myself: how little, and how impotent a piece of the world, is any man alone! and how much less a piece of himself is that man! So little, as that when it falls out (as it falls out in some cases) that more misery, and more oppression, would bo an ease to a man, he cannot give himself that miserable addition of more misery; a man that is pressed to death, and might be cased by more weights, cannot lay those more weights upon himself. He can sin alone, and suffer alone, but not repent, not be dissolved, without another. Another tells me, I may rise; and I do so. But is every raising a preferment? or is every present preferment, a station? I am readier to fall to the earth now I am up, than I was when I lay in the bed: O perverse way, irregular motion of man; even rising itself is the way to ruin. How many men are raised, and then do not fill the place they are raised to I No corner of any place can be empty; there can be no vacuity; if that man do not fill the place, other men will; complaints of his insufficiency will fill it; nay, such an abhorring is there in nature, of vacuity, that if there be but an imagination of not filling, in any man, that which is but imagination, neither will fill it, that is, rumour and voice, and it will be given out (upon no ground, but imagination, and no man knows, whose imagination) that he is corrupt in his place, or insufficient in his place, and another prepared to succeed him in his place. A man rises, sometimes, and stands not, because he doth not, or is not believed to fill his place; and sometimes he stands not, because he overfills his place: he may bring so much virtue, so much justice, so much integrity to the place, as shall spoil the place, burden
the place; his integrity may be a libel upon his predecesser, and cast an infamy upon him, and a burden upon his successor, to proceed by example, and to bring the place itself, to an undervalue, and the market to an uncertainty. I am up, and I seem to stand, and I go round, and I am a new argument of the new philosophy, that the earth moves round; why may I not believe, that the whole earth moves in a round motion, though that seem mo to stand, when as I seem to stand to my company, and yet am carried in a giddy, and circular motion, as I stand? man hath no centre, but misery; there, and only there, he is fixed, and sure to find himself. How little soever he be raised, he moves, and moves in a circle giddily; and as in the heavens, there are but a few circles, that go about the whole world, but many epicycles, and other lesser circles, but yet, circles, so of those men, which are raised, and put into circles, few of them move from place to place, and pass through many and beneficial places, but fall into little circles, and within a step or two, are at their end, and not so well, as they were in the centre, from which they were raised. Everything serves to exemplify, to illustrate man's misery; but I need go no farther, than myself; for a long time, I was not able to rise; at last, I must be raised by others; and now I am up, I am ready to sink lower than before.
My God, my God, how large a glass of the next world is this? As we have an art, to cast from one glass to another, and so to carry the species a great way off, so hast thou, that way, much more; we shall have a resurrection in heaven; the knowledge of that thou castest by another glass upon us here; we feel that we have a resurrection from sin, and that by another glass too; we see we have a resurrection of the body, from the miseries and calamities of this life. This resurrection of my body, shows me the resurrection of my soul; and both here severally, of both together hereafter. Since thy martyrs under the altar, press thee with their solicitation for the resurrection of the body to glory, thou wouldest pardon me, if I should press thee by prayer, for the accomplishing of this resurrection, which thou hast begun in me to health. But, 0 my God, I do not ask, where I might ask amiss, nor beg that which perchance might be worse for me. I have a bed of sin; delight in sin, is a bed; I have a grave of sin; senselessness in sin, is a grave; and where Lazarus had been four days, I have been fifty years in this putrefaction; why dost thou not call me, as thou didst him with a loud voice (John xi. 43), since my soul is as dead as his body was? I need thy thunder, O my God, thy music will not serve me. Thou hast called thy servants, who are to work upon us, in thine ordinance, by all these loud names, winds, and chariots, and falls of waters; where thou wouldest be heard, thou wilt be heard. When thy Son concurred with thee, to the making of man, there is but a speaking, but a saying; there, 0 blessed and glorious Trinity, was none to hear, but you three, and you easily hear one another, because you say the same things. But when thy Son came to the work of redemption (John xii. 28), thou spakest, and they that heard it, took it for thunder; and thy Son himself cried with a loud voice upon the cross, twice; as he, who was to prepare his coming, John Baptist, was the voice of a crier, and not of a whisperer (Matt, xxvii. 49, 50). Still, if it] be thy voice, it is a loud voice (Deut. v. 22). These words, says thy Moses, thou spakest with a great voice, and thou addest no more, says he there; that which thou hast said, is evident, and it is evident, that none can speak so loud; none can bind us to hear him, as we must thee. The Most High uttered his voice: what was his voice? The Lord thundered from heaven (2 Sam. xxiii. 14), it might be heard; but this voice, thy voice, is also a mighty voice (Psalm Lxviii. 33); not only mighty in power, it may be heard, nor mighty in obligation, it should be heard, but mighty in operation, it will be heard: and therefore hast thou bestowed a whole psalm upon us, to lead us to the consideration of thy voice (Psalm xxix). It is such a voice as that thy Son says, The dead shall hear it (John v. 25), and that is my state; and why, 0 God, dost thou not speak to me in that effectual loudness; St. John heard a voice, and he turned about to see the voice (Rev. i. 12): sometimes we are too curious of the instrument, by what man God speaks: but thou speakest loudest, when thou speakest to the heart. There was silence, and I heard a voice, says one, to thy servant Job (Job iv. 16). I hearken after thy voice, in thine ordinances, and I seek
not a whispering in conventicles; but yet, O my God, speak louder, that so, though I do hear thee now, then I may hear nothing but thee. My sins cry aloud; Cain's murder did so; my afflictions cry aloud; The floods have lifted up their voice, (and waters are afflictions) but thou, 0 Lord, art mightier than the voice of many waters (Psalm xciii. 3, 4); than many temporal, many spiritual afflictions, than any of either kind; and why dost thou not speak to me in that voice? what is man, and whereto serveth he? what is his good, and what is his evil? (Ecclus. viii. 8). My bed of sin is not evil, not desperately evil, for thou dost call me out of it; but my rising out of it is not good, (not perfectly good) if thou call not louder, and hold me now I am up. O my God, I am afraid of a fearful application of those words, when a man hath done, then he beginneth (Ecclus. v. 7); when this body is unable to sin, his sinful memory sins over his old sins again; and that which thou wouldest have us to remember for compunction, wo remember with delight. Bring him to me in his bed, that I mag kill him, says Saul of David (1 Sam. xxvi. 15). Thou hast not said so, that is not thy voice. JoasK's own servants slew him, when he was sick in his bed (2 Chron. xxvi. 25). Thou hast not suffered that, that my servants should so much as neglect me, or be weary of me in my sickness. Thou threatenest, That as a shepherd takes out of the mouth of the lion, two legs, or a piece of an ear, so shall the children of Israel, that dwell in Samaria, in the corner of a bed, and in Damascus, in a couch be taken away (Amos iii. 12) : that even they that are secure from danger, shall perish; how much more might I, who was in the bed of death, die? But thou hast not so dealt with me. As they brought out sick persons in beds, that thy servant Peter's shadow might overshadow them (Acts v.); thou hast, O my God, overshadowed me, refreshed me: but when wilt thou do more? when wilt thou do all? when wilt thou speak in thy loud voice? when wilt thou bid me take up my bed, and walk? (Matt. ix. 6). As my bed is my affections, when shall I bear them so, as to subdue them? As my bed is my afflictions, when shall I bear them so, as not to murmur at them? when shall I take up my bed, and walk? not lie down upon it, as it is my pleasure, not sink under it, as it is my correction? But 0 my God, my God, the God of all flesh, and of all spirits too, let me be content with that in my fainting spirit, which thou declarest in this decayed flesh, that as this body is content to sit still, that it may learn to stand, and to learn by standing to walk, and by walking to travel; so my soul by obeying this thy voice of rising, may by a farther and farther growth of thy grace proceed so, and be so established, as may remove all suspicions, all jealousies between thee and me, and may speak and hear in such a voice, as that still I may be acceptable to thee, and satisfied from thee.
O Etebnal and most gracious God, who hast made little things to signify great, and conveyed the infinite merits of thy Son in the water of baptism, and in the bread and wine of thy other sacrament, unto us, receive the sacrifice of my humblest thanks, that thou hast not only afforded me, the ability to rise out of this bed of weariness and discomfort, but hast also made this bodily rising, by thy grace, an earnest of a second resurrection from sin, and of a third to everlasting glory. Thy Son himself, always infinite in himself, and incapable of addition, was yet pleased to grow in the virgin's womb and to grow in stature, in the sight of men. Thy good purposes upon me, I know, have their determination and perfection, in thy holy will upon me; there thy grace is, and there I am altogether; but manifest them so unto me, in thy seasons, and in thy measures, and degrees, that I may not only have that comfort of knowing thee to be infinitely good, but that also of finding thee to be every day better and better to me: and that as thou gavest St. Paul, the messenger of Satan, to humble him, so for my humiliation, thou mayest give me thyself, in this knowledge, that what grace soever thou afford me to-day, yet I should perish to-morrow, if I had not had to-morrow's grace too. Therefore I beg of thee my daily bread; and as thou gavest me the bread of sorrow for many days, and since the bread of hope for some, and this day the bread of possessing, in rising by that strength, which thou the God of all strength hast infused into me; so, O Lord, continue to me the bread of life; the spiritual bread of life, in a faithful assurance in thee; the sacramental bread of life, in a worthy receiving of thee; and the more real bread of life, in an everlasting union to thee. I know, O Lord that when thou hast created angels, and they saw thee produce fowl, and fish, and beasts, and worms, they did not importune thee, and say, shall we have no better creatures than these, no better companions than these; but stayed thy leisure, and then had man delivered over to them, not much inferior in nature to themselves. No more do I, O God, now that by thy first mercy, I am able to rise, importune thee for present confirmation of health, nor now, that by thy mercy, I am brought to see, that thy correction hath wrought medicinally upon me, presume I upon that spiritual strength I have; but as I acknowledge, that my bodily strength is subject to every puff of wind, so is my spiritual strength to every blast of vanity. Keep me therefore still, O my gracious God, in such a proportion of both strengths, as I may still have something to thank thee for, which I have received, and still something to pray for, and ask at thy hand.
Sit Mobbi Fomes Tibi Cuba.
The physicians consider the root and occasion, the embers and coals, and fuel of the disease, and seek to purge or correct that.
How ruinous a farm hath man taken, in taking himself! how ready is the house every day to fall down, how is all the ground overspread with weeds, all the body with diseases! where not only every turf, but every stone bears weeds; not only every muscle of the flesh, but every bono of the body, hath some infirmity, every little flint upon the face of this soil, hath some infectious weed, every tooth in our head, such a pain, as a constant man is afraid of, and j et ashamed of that fear, of that sense of the pain. How dear, and how often a rent doth man pay for his farm! he pays twice a day, in double meals, and how little time he hath to raise his rent! how many holidays to call him from his labour! every day is half holiday, half spent in sleep. What reparation, and subsidies, and contributions, he is put to, besides his rent! what medicines, besides his diet! and what inmates he is fain to take in, besides his own family, what infectious diseases from other men. Adam might have had paradise for dressing and keeping it; and then his rent was not improved to such a labour, as would have made his brow sweat; and yet he gave it over, how far greater a rent do we pay for this farm, this body, who pay ourselves, who pay the farm itself, and cannot live upon it! Neither is our labour at an end, when we have cut down some weed, as soon as it sprung up, corrected some violent and dangerous accident of a disease, which would have destroyed speedily; nor when we have pulled up that weed, from the very root, recovered entirely and soundly, from that particular disease; but the whole ground is of an ill nature, the whole soil ill disposed; there are inclinations, there is a propenseness to diseases in the body, out of which without any other disorder, diseases will grow, and so we are put to a continual labour upon this farm; to a continual study of the whole complexion, and constitution of our body. In the distempers, and diseases of soils, sourness, dryness, weeping, any kind of barrenness, the remedy, and the physic, is, for a great part, sometimes in themselves; sometime the very situation relieves them; the hanger of a hill, will purge and vent his own malignant moisture; and the burning of the upper turf of some ground (as health from cauterising) puts a new and a vigorous youth into that soil, and there rises a kind of phoenix out of the ashes, a fruitfulness, out of that which was barren before, and by that, which is the barrenness of all, ashes. And whero the ground cannot give itself physic, yet it receives physic from other grounds, from other soils, which are not the worse for having contributed that help to them, from marl in other hills, or from slimy sand in other shores: grounds help themselves, or hurt not other grounds, from whence they receive help. But I have taken a farm at this hard rent, and upon those heavy covenants, that it can afford itself no help; (no part of my body, if it were cut off, would cure another part; in some cases it might preserve a sound part, but in no case recover an infected) and if my body may have any physic, any medicine from another body, one man from the flesh of another man (as by mummy, or any such composition) it must be from a man that is dead, and not, as in other soils, which are never the worse, for contributing their marl, or their fat slime to my ground. There is nothing in the same man, to help man, nothing in mankind to help one another, (in this sort, by way of physic) but that ho who ministers the help, is in as ill case, as he that receives it would have been, if he had not had it; for he, from whose body the physic comes, is dead. When therefore I took this farm, undertook this body, I undertook to drain, not a marsh, but a mote, where there was, not water mingled to offend, but all was water; I undertook to perfume dung, where no one part, but all was equally unsavoury; I undertook to make such a thing wholesome, as was not poison by any manifest quality, intense heat, or cold, but poison in the whole substance, and in the specific form of it. To cure the sharp accidents of diseases, is a great work; to cure the disease itself, is a greater; but to cure the body, the root, the occasion of diseases, is a work reserved for the great physician, which he doth never any other way but by glorifying these bodies in the next world.
My God, my God, what am I put to, when I am to consider, and put off the root, the fuel, the occasion of my sickness? what Hippocrates, what Galen, could show me that in my body? It lies deeper than so; it lies in my soul: and deeper than so; for we may well consider the body, before the soul came, before inanimation, to be without sin; and the soul before it came to the body, before that infection, to be without sin; sin is the root, and the fuel of all sickness, and yet that which destroys body and soul, is in neither, but in both together; it is in the union of the body and soul; and, O my God, could I prevent that, or can I dissolve that? The root, and the fuel of my sickness, is my sin, my actual sin; but even that sin hath another root, another fuel, original sin; and can I divest that? Wilt thou bid me to separate the leaven, that a lump of dough hath received, or the salt, that the water hath contracted, from the sea? Dost thou look, that I should so look to the fuel, or embers of sin, that I never take fire? The whole world is a pile of fagots, upon which we are laid, and (as though there were no other) we are the bellows. Ignorance blows the fire, He that touched any unclean thing, though he knew it not, became unclean (Levit. v. 2), and a sacrifice was required, (therefore a sin imputed) though it were done in ignorance (Numb. xv. 22). Ignorance blows this coal, but then knowledge much more; for, there are that know thy judgments, and yet not only do, but have pleasure in others, that do against them (Rom. i. 32). Nature blows this coal; by nature we are the children of wrath (Ephes. ii. 3): and the law blows it, thy apostle St. Paul found, that sin took occasion by the law, that therefore because it is forbidden, we do some things. If we break the law, we sin; sin is the transgression of the law (1 John iii. 4); and sin itself becomes a law in our members (Rom. vii. 23). Our fathers have imprinted the seed, infused a spring of sin in us (Jer. Lxvii). As a fountain casteth out her waters we cast out her wickedness; but we have done worse than our fathers (Jer. vii. 26): We are open to infinite temptations, and yet, as though we lacked, we are tempted of our own lust (James i. 14). And not satisfied with that, as though we were not powerful enough, or cunning enough, to demolish, or undermine ourselves, when we ourselves have no pleasure in the sin, we sin for others' sakes. When Adam sinned for Eve's sake (Gen. iii. 6), and Solomon to gratify his wives (1 Kings xi. 3), it was an uxorious sin: when the judges sinned for Jezebel's sake (1 Kings xxi), and Joab to obey David (1 Chron. xxi. 3), it was an ambitious sin: when Pilate sinned to humour the people (Luke xxiii. 23), and Herod to give farther contentment to the Jews (Acts xii. 3), it was a popular sin: anything serves to occasion sin at home, in my bosom, or abroad, in my mark, and aim; that which I am, and that which I am not, that which I would be, proves coals and embers, and fuel, and bellows to sin; and dost thou put me, O my God, to discharge myself, of myself, before I can be well? When thou biddest me to put off the old man (Ephes. iv. 22), dost thou mean, not only my old habits of actual sin, but the oldest of all, original sin? When thou biddest me purge out the leaven (1 Cor. v. 7), dost thou mean, not only the sourness of mine
own ill contracted customs, but the innate tincture of sin, imprinted by nature? How shall I do that which thou requirest, and not falsify that which thou hast said, That sin is gone over all? but, O my God, I press thee not, with thine own text, without thine own comment; I know that in the state of my body, which is more discernible, than that of my soul, thou dost effigiate my soul to me. And though no anatomist can say, in dissecting a body, Here lay the coal, the fuel, the occasion of all bodily diseases, but yet a man may have such a knowledge of his own constitution, and bodily inclination to diseases, as that he may prevent his danger in a great part: so though we cannot assign the place of original sin, nor the nature of it so exactly, as of actual, or by any diligence divest it, yet having washed it in the water of thy baptism, we have not only so cleansed it, that we may the better look upon it, and discern it, but so weakened it, that howsoever it may retain the former nature, it doth not retain the former force, and though it may have the same name, it hath not the same venom.
XXII. PRAYER. O Etebnal and most gracious God, the God of security, and the enemy of security too, who wouldest have us always sure of thy love, and yet wouldest have us always doing something for it, let me always so apprehend thee, as present with me, and yet so follow after thee, as though I had not apprehended thee. Thou enlargest Ezekias' lease for fifteen years; thou renewest Lazarus his lease for a time, which we know not: but thou didst never so put out any of these fires, as that thou didst not rake up the embers, and wrap up a future mortality in that body, which thou hadst then so reprieved. Thou proceedest no otherwise in our souls, O our good, but fearful God: thou pardonest no sin so, as that that sinner can sin no more; thou makest no man so acceptable, as that thou makest him impeccable. Though therefore it were a diminution of the largeness, and derogatory to the fulness of thy mercy, to look back upon those sins which in a true repentance, I have buried in the wounds of thy Son, with a jealous or suspicious eye, as though they were now my sins, when I had so transferred them upon thy Son, as though they could now be raised to life again, to condemn me to death, when they are dead in him, who is the fountain of life; yet it were an irregular anticipation, and an insolent presumption, to think that thy present mercy extended to all my future sins, or that there were no embers, no coals of future sins left in me. Temper therefore thy mercy so to my soul, 0 my God, that I may neither decline to my faintness of spirit, in suspecting thy mercy now, to be less hearty, less sincere, than it uses to be, to those who are perfectly reconciled to thee, nor presume so of it, as either to think this present mercy an antidote against all poisons, and so expose myself to temptations, upon confidence that this thy mercy shall preserve me, or that when I do cast myself into new sins, I may have new mercy at any time, because thou didst so easily afford me this.
They tvar n me of the fearful danger of relapsing.
It is not in man's body, as it is in the city, that when the bell hath rung, to cover your fire, and rake up the embers, you may lie down, and sleep without fear. Though you have by physic and diet, raked up the embers of your disease, still there is a fear of a relapse; and the greater danger is in that. Even in pleasures, and in pains, there is a proprietary, a meum et tuum; and a man is most affected with that pleasure which is his, his by former enjoying and experience, and most intimidated with those pains which are his, his by a woful sense of them, in former afflictions. A covetous person, who hath preoccupated all his senses, filled all his capacities, with the delight of gathering, wonders how any man can have any taste of any pleasure in any openness, or liberality; so also in bodily pains, in a fit of the stone, the patient wonders why any man should call the gout a pain: and he that hath felt neither, but the toothache, is as much afraid of a fit of that, as either of the other, of either of the other. Diseases, which we never felt in ourselves, come but to a compassion of others that have endured them; nay, compassion itself, comes to no great degree, if we have not felt in some proportion, in ourselves that which we lament and condole in another. But when we have had those torments in their exaltation, ourselves, we tremble at relapse. When we must pant through all those fiery heats, and sail through all those overflowing sweats, when we must watch through all those long nights, and mourn through all those long days (days and nights, so long, as that nature herself shall seem to be perverted and to have put the longest day, and the longest night, which should be six months asunder, into one natural, unnatural day) when wo must stand at the same bar, expect the return of physicians from their consultations, and not be sure of the same verdict, in any good indications, when we must go the same way over again, and not see the same issue, this is a state, a condition, a calamity, in respect of which, any other sickness, were a convalescence, and any greater, less. It adds to the affliction, that relapses are (and for the most part justly) imputed to ourselves as occasioned by some disorder in us; and so we are not only passive, but active in our own ruin; we do not only stand under a falling house, but pull it down upon us; and we are not only executed (that implies guiltiness) but we are executioners (that implies dishonour), and executioners of ourselves (and that implies impiety). And we fall from that comfort which we might have in our first sickness, from that moditation; Alas, how generally miserable is man, and how subject to diseases (for in that it is some degree of comfort, that we are but iu the state common to all), we fall, I say, to this discomfort and self-accusing, and self-condemning; Alas, how improvident, and in that, how unthankful to God and his instruments am I, in making so ill use of so great benefits, in destroying so soon, so long a work; in relapsing, by my disorder, to that from which they had delivered me; and so my meditation is fearfully transferred from the body to the mind, and from the consideration of tho sickness, to that sin, that sinful carelessness, by which I have occasioned my relapse. And amongst the many weights that aggravate relapse, this also is one, that a relapse Vol. in. 2 H
proceeds with a more violent dispatch, and more irremediably, because it finds the country weakened, and depopulated before. Upon a sickness, which as yet appears not, we can scarce fix a fear, because we know not what to fear; but as fear is the busiest, and irksomest affection, so is a relapse; which is still ready to come into that, which is but newly gone, the nearest object, the most immediate exercise of that affection of fear.
My God, my God, my God, thou mighty Father; who hast been my physician: thou glorious Son, who hast been my physic; thou blessed Spirit, who hast prepared and applied all to me, shall I alone be able to overthrow the work of all you, and relapse into those spiritual sicknesses, from which infinite mercies have withdrawn me? Though thou, O my God, have filled my measure with mercy, yet my measure was not so large, as that of thy whole people, the nation, the numerous and glorious nation of Israel; and yet how often, how often did they fall into relapses! And then, where is my assurance? How easily thou passedst over many other sins in them, and how vehemently thou insistedst on those, into which they so often relapsed; those were their murmurings against thee, in thine instruments, and ministers, and their turnings upon other gods, and embracing the idolatries of their neighbours. 0 my God, how slippery a way, to how irrecoverable a bottom, is murmuring! and how near thyself he comes, that murmurs at him, who comes from thee! The magistrate is the garment in which thou apparellest thyself; and he that shoots at the clothes, cannot say, he meant no ill to the man. Thy people were fearful examples of that, for, how often did their murmuring against thy ministers, end in a departing from thee! When they would have other officers, they would have other gods; and still to-day's murmuring, was to-morrow's idolatry; as their murmuring induced idolatry, and they relapsed often into both, I have found in myself, O my God (O my God, thou hast found it in me, and thy finding it, hath showed it to me), such a transmigration of sin, as makes me afraid of relapsing too. The soul of sin (for we have made sin immortal, and it must have a soul) the soul of sin, is disobedience to thee; and when one sin
hath been dead in mo, that soul hath passed into another sin. Our youth dies, and the sins of our youth with it; some sins die a violent death, and some a natural; poverty, penury, imprisonment, banishment, kill some sins in us, and some die of age; many ways we become unable to do that sin, but still the soul lives, and passes into another sin, and that, that was licentiousness, grows ambition, and that comes to indevotion, and spiritual coldness; we have three lives, in our state of sin; and where the sins of youth expire, those of our middle years enter; and those of our age after them. This transmigration of sin, found in myself, makes mo afraid, O my God, of a relapse: but the occasion of my fear, is more pregnant than so; for, I have had, I have multiplied relapses already. Why, O my God, is a relapse so odious to thee? Not so much their murmuring, and their idolatry, as their relapsing into those sins, seems to affect thee, in thy disobedient people. They limited the holy one of Israel, as thou complainest of them (Psalm Lxxviii. 41). That was a murmuring; but before thou chargest them with the fault itself, in the same place thou chargest them, with the iterating, the redoubling of that fault, before the fault was named; How oft did they provoke me in the wilderness, and grieve me in the desert! That which brings thee to that exasperation against them, as to say, that thou wouldst break thine own oath (Numb. xiv. 23), rather than leave them unpunished (They shall not see the land, which I sware unto their fathers), was because they had tempted thee ten times, infinitely; upon that thou threatenest with that vehemency, If you do in any wise go back, know for a certainty, God will no more drive out any of these nations from before you; but they shall be snares, and traps unto you, and scourges in your sides, and thorns in your eyes, till ye perish (Joshua xxiii. 12, 13). No tongue, but thine own, O my God, can express thine indignation, against a nation relapsing to idolatry. Idolatry in any nation is deadly; but when the disease is complicated with a relapse (a knowledge and a profession of a former recovery) it is desperate: and thine anger works, not only where the evidence is pregnant, and without exception, (so thou sayest, when it is said, That certain men, in a city, have withdrawn others to idolatry, and that inquiry is made, and it is found true, the city,
and the inhabitants, and the cattle are to be destroyed, Dent, xxiii. 12); but where there is but a suspicion, a rumour, to such a relapse to idolatry, thine anger is awakened, and thine indignation stirred. In the government of thy servant Joshua, there was a voice, that Reuben, and Gad, with those of Manasseh, had built a new altar (Joshua xxii. 11). Israel doth not send one to inquire; but the whole congregation gathered to go up to war against them; and there went a prince of every tribe (Josh. xxii. 12). And they object to them, not so much their present declination to idolatry, as their relapse; Is the iniquity of Peor too little for us? (Josh. xxii. 17). An idolatry formerly committed, and punished with the slaughter of twenty-four thousand delinquents. At last Reuben, and Gad, satisfied them, that that altar was not built for idolatry, but built as a pattern of theirs, that they might thereby profess themselves to be of the same profession, that they were; and so the army returned without blood. Even where it comes not so far, as to an actual relapse into idolatry, thou, O my God, becomest sensible of it; though thou, who seest the heart all the way, preventest all dangerous effects, where there was no ill meaning, however there were occasion of suspicious rumours, given to thine Israel, of relapsing. So odious to thee, and so aggravating a weight upon sin, is a relapse. But, O my God, why is it so? so odious? It must be so, because he that hath sinned, and then repented, hath weighed God, and the devil, in a balance; he hath heard God and the devil plead; and after hearing, given judgment on that side, to which he adheres, by his subsequent practice; if he return to his sin, he decrees for Satan, he prefers sin before grace, and Satan before God; and in contempt of God, declares the precedency for his adversary: and a contempt wounds deeper than an injury; a relapse deeper than a blasphemy. And when thou hast told me, that a relapse is more odious to thee, need I ask why it is more dangerous, more pernicious to me? Is there any other measure of the greatness of my danger, than the greatness of thy displeasure? How fitly, and how fearfully hast thou expressed my case, in a storm at sea, if I relapse! (They mount up to heaven, and they go doim again to the depth, Psalm cvii. 26). My sickness brought me to thee in repentance, and my relapse hath cast me farther from thee:
The end of that man shall be worse than the beginning, says thy word, thy Son (Matt. xii. 45). My beginning was sickness, punishment for sin, but a worse thing may follow, says he also, if I sin again (John v. 14): not only death, which is an end, worse than sickness, which was the beginning, but hell, which is a beginning worse than that end. Thy great servant denied thy Son (Matt. xxvi. 70), and he denied him again; but all before repentance; here was no relapse. O, if thou hadst ever admitted Adam into paradise, how abstinently would he have walked by that tree! and would not the angels, that fell, have fixed themselves upon thee, if thou hadst once readmitted them to thy sight! They never relapse; if I do, must not my case be as desperate? Not so desperate, for, as thy majesty, so is thy mercy (Ecclus. ii. 18), both infinite: and thou who hast commanded me to pardon my brother seventy-seven times, hast limited thyself to no number. If death were ill in itself, thou wouldest never have raised any dead man, to life again, because that man must necessarily dio again. If thy mercy, in pardoning, did so far aggravate a relapse, as that there were no more mercy after it, our case were the worse for that former mercy; for who is not under, even a necessity of sinning, whilst he is here, if we place this necessity in our own infirmity, and not in thy decree? But I speak not this, 0 my God, as preparing a way to my relapse, out of presumption, but to preclude all accesses of desperation; though out of infirmity, I should relapse.
0 Etebnal and most gracious God, who though thou beest ever infinite, yet enlargest thyself by the number of our prayers, and takest our often petitions to thee, to be an addition to thy glory, and thy greatness, as ever upon all occasions, so now, O my God,
1 como to thy majesty with two prayers, two supplications. I have meditated upon the jealousy, which thou hast of thine own honour, and considered, that nothing comes nearer a violating of that honour, nearer to the nature of a scorn to thee, than to sue out thy pardon, and receive the seals of reconciliation to thee, and then return to that sin, for which I needed, and had thy pardon before. I know that this comes too near, to a making thy holy ordinances, thy word, thy sacraments, thy seals, thy grace, instruments of my spiritual fornications. Since therefore thy correction hath brought me to such a participation of thyself (thyself, 0 my God, cannot be parted), to such an entire possession of thee, as that I durst deliver myself over to thee this minute, if this minute thou wouldest accept my dissolution, preserve me, 0 my God, the God of constancy, and perseverance, in this state, from all relapses into those sins, which have induced thy former judgments upon me. But because, by too lamentable experience, I know how slippery my customs of sin, have made my ways of sin, I presume to add this petition too, that if my infirmity overtake me, thou forsake me not. Say to my soul, My son, thou hast sinned,, do so no more (Ecclus. i. 21); but say also that though I do, thy spirit of remorse, and compunction, shall never depart from me. Thy holy apostle, St. Paul, was shipwrecked thrice; and yet still saved (2 Cor. xi. 25). Though the rocks and the sands, the heights, and the shallows, the prosperity, and the adversity of this world, do diversely threaten me, though mine own leaks endanger me, yet, O God, let me never put myself aboard with Hymenaeus, nor make shipwreck of faith, and a good conscience (1 Tim. i. 19), and then thy longlived, thy everlasting mercy, will visit me, though that, which I most earnestly pray against, should fall upon me, a relapse into those sins, which I have truly repented, and thou hast fully pardoned.
END OP THE TniRD VOLUME.
London: John W. Panken, St. Mantin's Lans.