The soules watch: or, A day-booke for the deuout soule Consisting of 52 heauenly meditations, and diuers godly prayers, fitted to all the dayes of the weeke. Being holy exercises for a sanctified conuersation, and spirituall riches for the inward man. By Iohn Gerhard Dr. of Diuinity, and superintendent of Heldburge. Englished by R.B. With the Lords Prayer expounded by him. Meditationes sacrae. English Gerhard, Johann, 1582-1637. 1632 Approx. 522 KB of XML-encoded text transcribed from 264 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2014-11 (EEBO-TCP Phase 2). A01635 STC 11767 ESTC S117393 99852607 99852607 17936

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Early English books online text creation partnership. (EEBO-TCP ; phase 2, no. A01635) Transcribed from: (Early English Books Online ; image set 17936) Images scanned from microfilm: (Early English books, 1475-1640 ; 1138:09) The soules watch: or, A day-booke for the deuout soule Consisting of 52 heauenly meditations, and diuers godly prayers, fitted to all the dayes of the weeke. Being holy exercises for a sanctified conuersation, and spirituall riches for the inward man. By Iohn Gerhard Dr. of Diuinity, and superintendent of Heldburge. Englished by R.B. With the Lords Prayer expounded by him. Meditationes sacrae. English Gerhard, Johann, 1582-1637. Bruch, Richard, minister of Gods word. The fourth edition. [24], 512 [i.e. 502] p. Printed by Thomas Harper for Iohn Harison, and are to be sold at his shop in Pater noster row at the signe of the Vnicorne, London : 1632. A translation, in a different order, of: Meditationes sacrae. An edition of: A Christian mans weekes worke. R. B. = Richard Bruch. Running title reads: A day-booke for the deuout soule. P. 502 misnumbered 512. Reproduction of the original in the the University of Illinois (Urbana-Champaign Campus). Library.

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eng Meditations -- Early works to 1800. 2020-09-21 Content of 'availability' element changed when EEBO Phase 2 texts came into the public domain 2013-02 Assigned for keying and markup 2013-03 Keyed and coded from ProQuest page images 2013-05 Sampled and proofread 2013-05 Text and markup reviewed and edited 2014-03 Batch review (QC) and XML conversion

The Soules WATCH: OR, A Day-Booke for the Deuout SOVLE. Conſiſting of 52 heauenly Medications, and diuers godly Prayers, •••• d to all the dayes of he WEEKE.

Being holy Exerciſes for a Sanctified conuerſation, and ſpirit all riches for the •••• ard Man:

By IOHN GERHARD Dr. of Diuinity, and ſuperintendent of Heldourge.

PSAL. 143.10. Let thy good spirit lead me into the land of righteouſneſſe.

Engliſhed by R. B. With the Lords Prayer expounded by him.

The fourth Edition.

London, printed by Thomas Harper for Iohn Hariſon, and are to be ſold at his ſhop in Pater noſter row at the ſigue of the Vnicorne. 1632.

TO THE RIGHT HONOVRABLE, Religious and worthy Lady, the Lady LVCIE, Counteſſe of BEDFORD. Right Honourable:

THe fauor that theſe Meditations found with the more iudicious and deuout ſort of people, whē they where firſt imprinted, hath cauſed mee to take more paines and care about this, then I did about the former. What I haue ſwept out that was in that, what I haue newly added vnto this I haue prefaced to the Reader. I haue enough for all my paines, if the Prayers which I haue added will ſerue at any time to ſtirre vp the leaſt fire or ſparke of deuotion in any Chriſtian heart: but for the Meditations I can neuer ſpeake enough: ſo heauenly, ſo pithy, ſo feeling, and ſo quicke, that he that reades or heares them, if he haue any life of grace in him, ſhall feele them not only pleaſing to his taſte and ſweet vnto his eare, but mouing his affections alſo, and working on his heart.

Now, that this booke is named vnto your Honour from the man that you haue not known, may be an imputation of my great preſumption, that haue dared to offer it, will bee an intimation of your greater goodnes vouchſafing to accept it: This may your Honour pardon in mee, that ſhal I praiſe in you; and yet there are ſome reaſons that haue inclined me hereūto. For beſides the aduice of my friends herein, that are people of your knowledge, two things as iuſt motiues, haue induced me thus to do.

Firſt, hauing liued ſome yeeres in the place neere, where your Honor kept your reſidence; and hearing diuers well-affected people teſtifie of your loue to religiō, your pious heart, and godly conuerſation, I thought good in this liuing and liues like Booke, to giue a teſtimony thereof alſo to the men of this age, and to the people that ſhall come hereafter.

Secondly, becauſe I could not chuſe but do, as I thinke all other did, that either knew your perſon, or had heard of your Honourable name; and knowne your ſorrow, namely, condole you in your loſſe I thought the comforts of this Booke would befit your mourning, which ſpeakes oppoſitely to that purpoſe, as in other places, viz the exerciſe of the firſt and ſeuenth dayes, ſo eſpecially in the two and thirtieth Meditation: you will thinke when you reade it, that it was meant and written purpoſely for your comfort.

I ſpeak out of experience of mine owne affliction, when the Lord of late had made many ſorrowes to lay hold of mee at once, and brought vpon mee breaking vpon breaking, like the waues of the Sea, one in the necke of another: after hee had plucktout of my boſome, and ſlaine theWho died the 19 of Auguſt 1614. Mother of my children, mine honeſt and beſt-deſeruing Wife: after he had bound me to the peace, on the Bed of my ſickneſſe, hopeleſſe of life and health, and had like yet farther to haue made a further ſlaughter in my houſe, amongſt my yong ones: In the recouery of my health, when I came to viſit my ſolitary dwelling, theſe Meditations were mine eſpeciall comforts in the houſe of my mourning.

God Almighty make this Booke this way alſo vſefull vnto your Honour, and otherwiſe profitable vnto your ſoule, and to the ſoules of all that reade it; and the Lord giue vnto you a bleſſing in the increaſe of grace and honor in this life, and the full fruition of happines in the life to come.

Your Honours to be commanded in the Lord Chriſt, RICHARD BRVCH.
To the READER.

I Am enforced to Epiſtle thee alſo (gentle Reader) that thou maieſt know ſomwhat from me concerning the Editions of this Booke; I made it indeed at firſt to ſpeake Engliſh, and then deliuered it to bee printed; but there were added vnto it diuers things without my knowledge. For it tooke from me neither name, nor any other thing in it elſe beſides the verſion. All which things thus come into it, I haue now taken out, & in this Editiō haue added to this Booke neere halfe ſo many Prayers as there were before Meditations. So that now there is nothing in it, but that which I muſt either anſwere for as another mans, or father as mine owne. I muſt deſire thee alſo, that haſt ſeene the former Edition, to account it no violence offered to the Booke, though many things are heere inſerted into the Meditations themſelues, and Notes in the margin put vnto them. All that hath been done, was to help thee in thy prayers and deuotion. Fare thou well.

Thine in the Lord Chriſt, RICHARD BRVCH, Miniſter of Gods Word.
THE EPISTLE OF THE AVTHOR TO THE CONSVLS, AND THE WHOLE Order of the Senators of the famous Common wealth of Halberſtat.

THey which compare Diuinitie and Phyſicke together, are many, and they ſeeme to vnfold the matter very well. For, as the end of Phyſicke is twofold, to maintaine health in mans body, and to recouer the ſame when it is loſt: ſo Diuinity, in reſpect of the diſeaſes of the ſoule, after the ſame manner doth acknowledge a double end: for it ſhewes not onely how wee may be freed from ſinnes, but alſo how wee may bee preſerued in grace. Both Phyſickes, as well that of the body, as that of the ſoule are of God, as ſaid Gregory, therefore alſo they agree in the Author. Phyſike hath her certain principles: that is to ſay, Reaſon, and experience, which for that are called certain legs thereof, with which ſhe accepteth that which is agreeable, and refuſeth that which is diſagreeing: ſo Diuinity hath her ſure and vnmoued principle, the Word of God, comprehended in the Propheticall and Apoſtolicall Writings, with which that which agrees, ſhe doth accept of, that which diſagrees, ſhe doth refuſe. Others goe further, & ſhew, that all true Phyſike is of regeneration, ſeeing that nothing can regenerate which is not it ſelfe regenerated, therefore to the cleanſing of the vitall ſpirits from the impure tinctures of diſeaſes, which is as it were a certaine regeneration, there are required regenerated bodies, that is, ſpirits which are bodies ſpirituall for penetration and tincture: and neuertheleſſe they are all ſpirits corporeall: ſo alſo the true end of Diuinity is, that ſpirituall regeneration of the inward man, which the Truth doth teſtifie to bee made of Water and the Spirit. They adde alſo the compariſon of the Philoſophers ſtone, with the bleſſed ſtone in the Church: but becauſe this is neither knowne of all, nor granted of all, I will not dwell on theſe things, it is ſufficient for my purpoſe, that out of the comparisō of Diuinity with Phyſike, I can gather by very good reaſon, that Diuinity is a practike doctrine: and therefore that they do not iudge aright, which contend that it is onely ſpeculatiue, which in number are ſome of theſe Schoole men; for although not onely thoſe things that are to bee done, but alſo which are to bee beleeued and hoped for, are propoſed vnto vs in this heauenly Philoſophy, yet that doth not hinder, but it may as yet bee called practike, for Phyſike alſo is occuped in the Theory of certaine things, neither yet is therefore a ſpeculatiue diſcipline, becauſe it followes this ſame Theory by reaſon of practice, and in order to practice: ſo is it in Diuinity; yea, I may adde, that in thoſe very things that are to bee beleeued, or in the Articles of the Faith, there is required not bare knowledge onely, but alſo conſent, which that it is an action of the part of the will, they doe confirme by fit arguments to whom this care doth appertaine.

Now, if Diuinity bee a practike doctrine, then the end thereof ſhall not bee bare knowledge and ſubtile Theory, but rather practice. If ye know theſe things, bleſſed are ye, if ye do them, ſaith our Sauiour to his Diſciples. The matters of our Religion doe not conſiſt in words, but in deeds, ſaith Iuſtin. Not to talke onely, but alſo to be, makes Chriſtians, ſaith Ignatius. The ſumme of Chriſtian Religion is to imitate him whom thou worſhippeſt, ſaith Auguſtine. What is Chriſtianity? The likeneſſe of God according to that which befals the nature of man, ſaith Baſil. Now if the end and perfection of Chriſtian religion bee not a bare knowledge, but a practiſe, how few true Chriſtians ſhalt thou finde at this day? there is euery where much ſcience, little conſcience. It is very well done that the Orthodoxe doctrine is defended by Bookes, Diſputations, Sermons, and all manner of meanes, but we muſt alſo doe our endeuour, that our life may anſwer to the Chriſtian profeſſion. If I haue the knowledge of all miſteries, and haue not loue, I am nothing, ſaith the Apoſtle. What then ſhall they anſwere hereafter, which haue not the knowledge of all, but of few? not a perfect, but a very ſlender knowledge of myſteries, and yet they are proud of it; they contemne others, they enuy others, ſcarcely making any account of Chriſtian Charity. I will hither aſcribe a place out of a certaine notable Booke. He that will fully and ſauourly vnderſtand the words of Chriſt, it behooues him that hee ſtudy to conforme his whole life vnto Chriſt. What doth it profit thee to diſpute on high of the Trinity, if thou want humility, from whence thou maiſt diſpleaſe the Trinity? If thou kneweſt the whole Bible, and the ſayings of all the Philoſophers, whar would all this profit thee without the loue of God, and grace? Vanity of vanities, and all is vanity, beſides the loue of God and his ſeruice only. Knowledge without the feare of God, what doth it import? If I knew all things which are in the world, and were not in charity, what would it helpe me before God? By how much the more and better thy knowledge is, by ſo much the more grieuous and heauy from thence ſhall bee thy iudgement, vnleſſe thou liue the more holily. Be not therefore lifted vp for any Art or Science, but rather feare for the knowledge that is giuen vnto thee. Hither alſo pertaineth a place of Eraſmus. Whereto pertaines it to diſpute how many wayes ſinne may be taken, whether it be onely a priuation, or elſe a blemiſh inherent in the ſoule: let the Diuine rather labour this, that all men may abhor and hate ſin. Wee contend without end, what diſtinguiſheth the Father from the Sonne, and both of them from the holy Ghoſt, res an relatio, and how it can be that they ſhould bee called three, of whom there can bee none which is other, ſeeing they are one eſſence: how much doth it more pertaine to the purpoſe, to labour this by all meanes, that we worſhip and adore godlily and holilty that Trinity, whoſe Maieſty it is not lawfull to ſearch into, and that wee expreſſe the vnſpeakeable concord thereof by our concord, as farre as we may, ſo that hereafter it may come to paſſe, that wee may be taken into the fellowſhip thereof? We diſpute, how it can be, that the fire with which the ſoules of the wicked ſhall bee tormented, ſeeing it is materiall, can worke vpon an incorporeall thing: how much more did it concerne to labour with all our ſtrength to this end, leſt that fire finde any thing in vs, which it may burne, &c?

But I ſay, againe, that the thing it ſelfe is not taxed, but the abuſe of the thing: it is well done, that our endeuour and ſtudy is ſpent on the accurate knowledge of the Articles of the Faith: it is well done, that the Orthodoxe doctrine is defended againſt Hereſies, if ſo be that the ſumme and perfection of Chriſtian Religion bee not thought to conſiſt therein, if ſo bee alſo there bee a reſpect had of Chriſtian I fe and charity. There is an ill life where there is not a good beliefe in God: and againe, it is an vnprofitable beliefe, where there is not a good life: there is no true faith within, where workes doe not appeare without: they that walke not in the light, are not the ſonnes of light: they are not Chriſtians which doe not lead a life worthy of a Chriſtian.

That therefore in this moſt cold old age of the world, I might put to ſome heate to Piety, that is almoſt extinct, that I might put to a goad or ſomewhat that would pricke forward, to thoſe that are ſlow in the way of the Lord, and that I might admoniſh my ſelfe and others of our duty, I haue written this little Booke of holy meditations at ſucceſſiues houres, inſiſting in the foot-ſteps of Auguſtine, Bernard, Anſelme, Tauler, and others in this kinde, whoſe ſayings I doe diuers times vſe in this Enchyridon, yet no where (which might moſt eaſily haue bin done) doe I put to the names of the Authors, ſeldome note the places of Scriptures; for I did feare, leſt thereby the meditation of thoſe that read, might be troubled. I doe not think that it skils much to be known, whether any thing bee expreſt in the words of the Fathers, or in mine, ſo that that which is ſpoken be diligently attended vnto. If it pleaſe any one to attribute all things that are ſpoken fitly and conueniently in this little Booke to the holy Fathers, and to aſſigne thoſe things vnto me which are vttered nothing ſo fitly, I doe not ſtand againſt it; that onely I ſeeke, that ſome fruit may redound from thence to the ſonnes of the Church: and truely I ſhall thinke I haue my wiſh, if out of the reading of this Booke, ſome one godly & holy cogitation do ariſe but in one ſoule, at one moment. If any man meet with words that are not ſo pure, ſo fitly vſed, I ſay moreouer with words that are not ſo fitly agreeing with the Analogy of Faith (which yet I hope he ſhall not) let him not ſtraightway caſt away the whole Booke, nor ſtraightway marke me for an Hereticke, but let him weigh the kinde of writing. I handle holy things, which doe not much deſire Rhetoricall ornaments: I write Homilies, not exact diſputations; I would haue a greater care of things, then of words. Thou ſhalt not finde here thornie and knotty queſt ons, but earneſt exhortations to holy life: thou ſhalt not finde here ſcurrilous conceits, but the ſpirituall riches of the inward man: thou ſhalt not finde here, that which may exerciſe thee in the ſubtility of diſputing, but that which may inſtruct thee in the way of humility. I doe ſometimes follow Allegories, not that I thinke that all things muſt bee transformed into Allegories, but becauſe this kinde of writing, being directed to teach and admoniſh, not to ſtriuing and diſputation, did not ſeeme to refuſe them, but why do I ſpeake more about this matter, and why doe I bring ſo many things to defend my ſelfe? ſeeing I haue already ſatisfied the indifferent Readers; but I ſhall bee neuer able to ſatisfie the vniuſt Cenſurers.

Now to you (moſt famous, wiſe and prudent men) doe I dedicate and offer theſe holy meditations, that there may be ſome publike teſtimony extant of mine obſeruance towards your Honours, your conſtancy in preſeruing of the purity of religion is knowne of all, and praiſed of all, your ſingular prudence in the gouernment of the Common-wealth, your beneuolence towards all that are lettered, theſe and ſuch like things haue eaſily perſwaded me, that I ſhould not doubt to offer theſe firſt fruits of my ſtudies, ſuch as they be, this vſury of my winters reſt, ſuch as it is, to your Honors, with due ſignification of reuerence, and ſpecially ſeeing by my grandfathers, on the fathers and on the mothers ſide, of godly memory, ſome of your Honors famous Order doe come neere vnto mee in conſanguinity and affinity. Take therefore (moſt excellent Men) with a cheerefull countenance and indifferent minde, this paper gift from my tenuity, receiue me into your protection, and goe forward to fauour my ſtudies as heretofore, ſo hereafter. I beſeech the good great God, with humble ſighes, that he will continue your good things vnto you, that is, that hee vouchſafe moſt fauourably to preſerue the holy pledge of his Word, peace and tranquillity, an happy increaſe of the Common wealth, and all thoſe good things which he hath moſt largely beſtowed on your City, and that he vouchſafe alſo to paſſe them ouer to your poſterity.

At leanes in the moneth of Aprill. 1606.

Your Honours moſt dutifull M. IOHN GERHARDI. Quedlinburg.
THE TABLE. Munday Morning Prayer; for Gods helpe & aſſiſtance in all our labours. Fol. 1 The Mornings Meditations. OF the vnconſtancy of this preſent life. Fol. 5 2 Of the vanity of the World. Fol. 15 Munday Noones prayer. The Noone meditations. 3 Of the lying in waite of the Diuel. Fol. 25 4 Of the dayly conſideration of death, Fol. 35 Munday nights Meditations. 5 Of the grieuouſnes of the torments of hell, Fol. 43 6 Of the eternity of the paines of hell. Fol. 53 Munday nights prayer, on the dayes Meditations. Fol. 66 Tueſday Morning, a thanks giuing for all kind of benefits. Fol. 63 The mornings Meditations. 7 Of the true acknowledgement of our ſins. Fol. 69 8 Of the ſhaking off of ſecurity. Fol. 77 Tueſday noone, a Prayer. The noone Meditations: 9 Of the denying of a mans owne ſelfe. Fol. 87 Tueſday nights Meditations. 10 Of the profit of Temptation. Fol. 97 11 Of the ſtudy of true humility. Fol. 105 Tueſday nights prayer, on the dayes Meditations. Fol. 113 Wedneſday morning, a prayer for a bleſſing in ſpirituall things. Fol. 116 The Mornings Meditations. 12 Of the aſſurance of our ſaluation. Fol. 119 13 Of Predeſtination. Fol. 126 14 Of the ſatisfaction for our ſinnes. Fol. 135 Wedneſday Noone, a prayer. The Noones Meditations. 15 Of the name of Ieſus. Fol. 142 16 Of the myſtery of the Incarnation. Fol. 149 27 Of the wholſome fruit of the Incarnation. Fol. 158 Wedneſday nights Meditations. 18 Of the fruit of the Paſſion of our Lord. Fol. 165 19 Of the Aſcenſion of Chriſt. Fol. 172 20 An Homily of the Holy Ghoſt. Fol. 180 Wedneſday nights Prayer, a confeſſion of ſins. Fol. 191 Thurſday Morning, a Petition for temporall bleſſings. Fol. 194 The Mornings Meditations. 21 Of the natures & properties of true faith. Fol. 197 22 Of our true reconciliation with God. Fol. 206 23 Of the fruits of Baptiſme. Fol. 212 Thurſday Noone, a Prayer. The Noones Meditations. 14 Of the dignity of the Church. Fol. 221 Thurſday nights Meditations. 27 Of the myſtery of the Lords Supper. Fol. 247 28 Of the ſerious preparation before the vſe of the Lords Supper. Fol. 254 29 Of the wholeſome participation of the Body and Bloud of Chriſt. Fol. 262 Thurſday nights Prayer on the dayes Meditations. Fol. 269 Friday Morning, a Prayer for deliuerāce from all ſpirituall euils. Fol. 271 The Mornings Meditations: 36 Of the wholſome efficacy of Prayers. Fol. 274 31 Of the cuſtody of the holy Angels. Fol. 285 32 Of the conſolation in the death of our friēds. Fol. 299 Friday noone, a prayer. Fol. 305 The Noone Meditations. 33 Of the true reſt of the ſoule. Fol. 306 34 Of an exerciſe of Faith, out of the loue of Chriſt, in the Agony of death. Fol. 315 Friday nights Meditations. 35 Of the fruit of true & earneſt repentāce. Fol. 321 36 An exerciſe of repentance, out of the Paſſion of our Lord Chriſt. Fol. 331 37 A conſolation of the penitent, out of the Paſſion of Chriſt, taken out of Anſel. eſpecially. Fol. 338 Friday nights Prayer, for the Church, and all ſuch as in charity we are bound to remember in our prayers. Fol. 345 Saturday Morning, a Prayer for deliuerance from all bodily dangers. Fol. 348 The mornings Meditations, 38 Of generall rules to liue godly. Fol. 350 39 Of louing God onely. Fol. 360 40 Of the holy imitation of the life of Chriſt. Fol. 370 Saturday Noone, a prayer. Fol. 378 The noone Meditations. 41 Of the pureneſſe of the Conſcience. Fol. 379 42 Of the auoyding of Couetouſneſſe. Fol. 389 43 Of the properties of true Charity. Fol. 400 Saturday nights Meditations. 44 Of the ſtuday of Chaſtity. Fol. 411 45 Of the foundation of Chriſtian patience. Fol. 421 46 How the temptation of perſeuerance is to be ouercome. Fol. 430 Saturday nights prayer, on the dayes Meditations. Fol. 447 Sunday Morning, a prayer that we may keepe holy the Sabbath. Fol. 449 Sunday Mornings Meditation. 47 Of the ſpirituall reſurrectiō of the godly. Fol. 452 48 Of the auoyding of Couetouſneſſe. Fol. 459 Sunday noone, a prayer. Fol. 462 The Noones Meditations. 49 Of the laſt Iudgement. Fol. 463 50 Of the deſire of eternall life. Fol. 471 Sunday Nights Meditations. 51 Of the most ſweete company of the Angels in Heauen. Fol. 481 52 Of the moſt bleſſed viſion of God in Heauē. Fol. 489 Sundy Nights Prayer, on the days Meditations. Fol. 493 A prayer for a woman in trauell of Child. The thankeſgiuing of a woman after the birth, and her deliuerance. Laſtly, the Lords Prayer expounded Fol. 105
A DAY-BOOKE for the Deuout SOVLE.
Munday Morning Prayer.

WHither, O Lord God, Father euerlaſting, maker of all things, Author of goodneſſe, ſhall I direct my heart and voyce? to whom ſhall I addreſſe my ſelfe for helpe and ſuccour; but to thee, which art a God of nature moſt benigne & louing, of grace moſt free, of power Almighty, and therefore moſt ready to heare, and moſt able to helpe. I know, O Lord, that without thee all mine endeuour is but vaine: If thou do but blow vpon my labour, it will come to nought; If I begin, and thou withdraw thy ſelf from my helpe, I ſhall faint in the way, and fall from my purpoſe, becauſe I am not able of my ſelf as of my ſelf, ſo much as to think, much leſſe to do any thing that is good, but all my ſufficiencie is of thee: therefore I implore thine aid, and pray thee with thy grace preuenting, accompanying and following, to be with me in al my works, and in all my wayes, that I may ſee the ſucceſſe and proſperitie of that which I ſhall take in hand, the dew of thy bleſſing diſtilling euermore on the works of mine hands. Direct thou, O Lord, my way in thy truth, put counſell and vnderſtanding into my heart, and into my reines. Grant that in all my buſineſſe I may propoſe vnto my ſelfe firmly theſe ends: Firſt, thy glory, next, the good of mine own ſoule, then the profit of my brethren. Take from me floath and weariſomneſſe: giue vnto me ſtrength, vertue, and courage, that I may both begin and finiſh the workes of my Calling, with all faithfulneſſe and diligence: But before all things, O Lord, put into my minde a care of religious duties, thy worſhip, and the workes of Charitie, that I may glorifie thee in them here on earth which are in heauen. O Lord, in my beginning I take on mee a vow of ſeruing thee; giue ſtrength, O Father, that I may performe my vowes! ſo aſſiſt me in thy ſeruice, ſo confirme me in thy wayes that nothing be able to diuert or turne me out of the right way. Rebuke Satan, that is on my right hand to hinder me, let not his contradictions, nor the gaineſayings of men diſmay me, or make me to quaile: Let not mine owne infirmity, the weakeneſſe of fleſh and bloud, make me either to halt in the way, or faint before I come to the end of the way: But grant that in thy power my ſoule may march valiantly, and that through thine aſſiſtance, I may runne a good race, and finiſh vp a good courſe, at the end whereof I may meete with bliſſe and immortalitie in thy Kingdome, where there is all ioy without ſadneſſe, all mirth without mourning, full contentment without any diſguſt, ſweetneſſe without gall, ſaciety without ſurfer, peace without all warres, reſt without diſturbance, plenty without penury, the fulneſſe of happineſſe, and the Riuer of pleaſures, vnto which, thou which haſt made me, bring me, for thy deare Sonnes ſake Chriſt Ieſus.

Hominis quid vita? Cylindrus. What is the life of man? a Cylinder. 1. Meditation. Of the vnconſtancie of this preſent life.

THinke, O deuout ſoule, of the miſery and vnconſtancie of this life, that thy heart may be lifted vp to deſire the heauenly inheritance.

While this life doth grow,Waining. it doth daily decreaſe: while it is increaſed, it is alſo diminiſhed: whatſoeuer is added vnto it, ſomewhat alſo is taken from it.

It is but a minute of time that we liue,Short. and ſomewhat leſſe then a minute: while wée turne our ſelues, immortality will be here: we are in this life as it were in another mans houſe.

Sepulchre.2 Abraham had not in the land of Canaan, a ground of his owne to dwell in, but onely the inheritance of a ſepulchre: ſo this life preſent, is a place of lodging and of a grange. Our life is like to one that ſailes:Death be ginneth. hée that ſailes, whether hée ſtand, or whether he ſit, or whether he lye, alwayes goes nearer to the hauen, and thither he goes, whether he is led by the courſe of the Ship: ſo wée alſo, whether ſléeping, or whether waking, whether vnwilling, or whether willing, by the moments of times, are alwayes led to our end. This life is rather a death, becauſe euery day wée dye, ſéeing that euery day we conſume ſomewhat of our liues. The entrance into this life is ſtraight-wayes the beginning of death.

3 This life is full of the griefe of the things that are paſt,Grieuous. of the labour and paine of things that are preſent, of the feare of things to come. The IngreſſeIngreſſe. into life is lamentable, becauſe an infant begins his life with teares, as it were foreſéeing the euils to come: the ProgreſſeProgreſſe. weake, becauſe many diſeaſes do afflict vs, many cares do vexe vs: the EgreſſeEgreſſe. horrible, becauſe wée go not forth alone, bu our workes go forth with vs, and by death wee go forth to the ſeuere iudgement of God.

4 Our conception is a fault:Summe. our birth is miſery: our life is paine: our death is diſtreſſe. We are begotten in filthineſſe, we are foſtored in darkneſſe, we are brought forth in heauineſſe. Before we come forth into the world, wée are a burden to our wretched mothers: in our coming forth, wée teare them after the manner of Vipers: we are pilgrims in our birth, and ſtrangers in our life, becauſe we are compeld to go forth by death.

Liues parts miſerable.The firſt part of our life, knowes not it ſelfe, the midſt is ouerwhelmed with cares, the laſt part is oppreſſed with troubleſome old age. All the time of our life. is either preſent, or paſt, or to come.

If it be preſent, it is vnſtable: if it be paſt it is now nothing: if it be to come, it is vncertaine.

Matter miſerable.We are putrifaction in our beginning, a bubble in all our life, and the food of wormes in our death: we beare the earth we were the earth, we ſhall be earth.

The neceſſityNeceſſity of our birth is abiect, of our life is wretched, of our death is hard.

Our bodie is an earthly habitation, in which dwels death and ſinne, which euerie day conſume it.

All our life is a ſpirituall warfare: the deuils aboue vs,Life croſſed. waite for our deſtruction, on the right hand and the left, the world doth oppugne vs, beneath vs and within vs, our fleſh doth warre againſt vs: the life of man is a warfare, becauſe in it there is a continuall wraſtling of the fleſh and of the Spirit.

5 What therefore can be the ioyNo ioy of man in this life, when there is no ſecure felicity in it? What can there happen vnto vs of things preſent to delight vs, when all things paſſing away together, yet that doth not paſſe away that hangs ouer our heads? when this is wholly ended that is beloued, and that alwayes comes nearer where griefe is neuer ended: we gaine that by our longer life, that wée do the more euils, that we ſée the more euils, that we ſuffer the more euils: our longer life doth this for vs, that in the laſt iudgement the accuſation of our ſinnes is greater.

Vncertaine.6 What is man? the ſlaue of death, a traueller that paſſeth away, lighter then a bubble, ſhorter then a moment, vainer then an Image, vainer then a ſound, frailer then a graſſe, more changeable then the winde, more inconſtant then a ſhadow, more deceiueable then a dreame.

7 What is this life?Life miſerable. an expectation of death, a ſcene of mockeries, a ſea of miſeries, one onely viall of bloud, which euery light fall breakes, euery little Ague doth corrupt.

8 The courſeCourſe. of our life is a Labyrinth, we come into it out of the wombe, we go out of it by the gates of death.

We are nothing but earth,Matter. but the earth is nothing but ſmokes but ſmoke is nothing. We therefore are nothing.

9 This life is fraſte as glaſſe,Vncertaine. ſlippery as a Riuer, miſerable as warfare: and yet to many it appeares very worthy to be deſired.

10 This life appeares a precious Nut outwardly,Deceitful but if thou open it with the knife of truth, thou ſhalt ſée that there is nothing but wormes and rottennes within. There grow Apples about the Region of Sodome, which delight with the outward beasty, but being toucht, do go into duſt: ſo the felicity of this life doth delight outwardly, but if thou touch it with a ſtraighter conſideration, it will appeare like to ſmoke and duſt.

Counſell.Do not therefore, O beloued ſoule, referre the chiefeſt of thy thoughts to this life, but with thy minde alwayes aſpire to the ioy to come. Compare betwéene themſelues the moſt ſhort moment of time, which is granted vnto vs in this life, with the infinite and neuer to be ended ages of ages, and it will appeare how fooliſh a thing it is, to cleane to this moſt inconſtant life, and to neglect the eternall. This life of ours is moſt ſwift and vaniſhing, and yet in it eternall life is either gotten or loſt. This life is moſt miſerable, and yet in it eternall felicitie is either gotten or loſt. This life is moſt full of calamitie, and yet in it eternall ioy is either gotten or loſt.

11 If therefore thou aſpire to the life eternall,Vſe the World. deſire it with all thine heart in this life moſt ſwiftly flying and fading away: vſe the world, but let not thy heart cleaue to the world: follow thy buſineſſe in this life, but let not thy ſoule be faſtened to this life: the outward vſe of worldly things doth not hurt, if the inward loue doth not cleaue vnto them.

12 In heauen is thy countrey, in the world thy lodging on the way: be not ſo delighted with the lodging of this world, which is but for a day, that thou be withdrawne from the deſire of thy heauenly countrey

This life is a ſea,Trouble. Reſt. eternall life is the Hauen: be not ſo delighted with the momentany tranquillity, that thou contend not to come to the hauen of eternall-tranquillity.

Failing.13 This life is ſlippery, and doth not kéepe touch with her louers, becauſe beſides all opinion, it oftentimes flyes from them: why therefore wilt thou put any truſt vnto it? It is a dangerous thing if thou ſurely promiſe vnto thy ſelfe but the ſecurity of one houre, becauſe ofttimes in that one houre this fading life is finiſhed: it is moſt ſafe at all houres to expect the departure of this life preſent, & to prepare a mans ſelfe thereto by earneſt repentance.

Vncertain14 In the gourd wherewith Ionas was delighted, God prepared a worme that it might wither away: ſo in worldly things, to which many do cleaue by loue, nothing is ſtable, but the wormes of corruption do bréed in them.

Counſell.The world is now worne out with ſo great a blemiſh of all things, that it hath alſo loſt the ſhew of ſeducing, foraſmuch as they are to be praiſed and to be ſet out, which haue not vouchſafed to flouriſh with the flouriſhing world ſo much are they to be blamed, and to be accuſed, whom it delighteth to periſh with the periſhing. Withdraw our hearts, O Chriſt, from the loue of this world, & ſtirre vp in vs a deſire of the heauenly kingdome.

Praeſtant aeterna coducis. Things eternall paſſe thoſe that periſh 2. Meditation. Of the vanity of the world.

DO not loue thoſe things, O thou ſoule, which are in the world: the world ſhall periſh, and all things that are in it ſhall bée burnt: where therefore will thy loue be then? Loue the eternall good, that thou maiſt liue for euer.

Creatures vaine.1 Euery creature is ſubiect to vanity: he therefore that cleaues vnto the creatures by loue, ſhall himſelfe alſo become vaine. Loue the true and ſtable good, that thy heart may bée made ſtable and quiet.

Honour.2 Why doth the honour of the world delight thée? He that ſéek s the honour of men, cannot bée honoured of God: hée that ſéekes the honour of the world, is conſtrained to conforme himſelfe to the world: hée that pleaſeth the world, cannot pleaſe God. All things are periſhing and vnſtable, which are giuen from thoſe which are periſhing and vnſtable: wherefore the honour of the world cannot be ſtable: whom the day before they lifted vp to Heauen with the higheſt glorie,Quem dies veniens viderit ſuperbum, &c. him oft-times the day following, they reproach with the greateſt ignominy. Deſire to pleaſe God, that thou mayeſt be honoured of God: the honour of God,1. Sam. 2. is true and ſtable. What is man the better from thence, that hée is reputed greater of man? Rom. 2. 2. Cor. 10 As much as euery one is in the eyes of God, ſo much he is, and no more. When Chriſt was ſought for for a Kingdome, he fled away:Contempt better thē honour. when he was ſought for to reproaches and the ignominious puniſhment of the Croſſe, hée offered himſelfe of his owne accord. That therefore thou mayeſt bée conformed vnto Chriſt, let the ignominy of the world delight thée more then the glory. He that for Chriſt doth not deſpiſe worldly honour, how would hée lay downe his life for him? And there is no other way to glorie, but by the contempt of worldly glory, euen as Chriſt by the ignominy of his croſſe entred into his glory. Phil. 2.

3 Loue therefore to bée contemned, to be deſpiſed, to be put backe in this world, that thou maieſt be honoured in the world to come. Chriſt hath taught vs by his life, what we are to eſtéeme of the worldly glory: all the glory of heauen doth ſerue him, nay, hée alone is true glory, but he doth as it were caſt away glory. By how much therefore a man is the more honored, and abounds with the more corporall comforts, by ſo much he ought to be the more profoundly and inwardly ſad, ſéeing himſelfe to be ſo much the farther off from the conformity of Chriſt. Vaine is the praiſe of man, if an euil conſcience accuſe vs within: what doth it profit him that hath a feuer, if he be placed in an Iuory bed, when he is afflicted nothing the leſſe with inward heat? true honour and true praiſe is the teſtimony of thine owne conſcience. No man is a more indifferent iudge of thy doings then God and thy conſcience, deſire to approue thy doings to his iudgement. Is it not ſufficient for thée that thou art knowne to thy ſelfe, and that which is moſt of all to God?

But why doeſt thou ſo much deſire riches?Riches. He is too couetous, to whom the Lord is not ſufficient. This life is the way to the euerlaſting countrey: what then doth great wealth profit? It doth rather load the traueller, as great burthens the ſhip.

5 Chriſt, the King of heauen, Rom. 8. is the riches of the ſeruants of God. The true treaſure ought to be within a man, not without him. The true treaſure is that which thou canſt bring with thée to that vniuerſall iudgement:Periſh. 2. Pet. 3. Luk. 12. but all thoſe exterior goods are taken away from vs in death. They periſh being gathered together, but the gatherer of them together doth periſh worſe, if hée bée not rich in God.

Poore. Job 1.6 Thou cameſt poore into the world, and thou ſhalt go poore out of it. Wherfore ſhould the middle differ from the beginning and the end? Riches ſhould tend onely to vſe, and how little will ſuffice? The leaſt good of grace and vertue is more excellent then all earthly riches: why? becauſe vertue pleaſeth God, but riches do not, vnleſſe it be through vertue.

Chriſt poore.7 The pouerty of Chriſt ought to bée more acceptable vnto vs, then the riches of the whole world. Pouerty is ſanctified in Chriſt. He was poore in his Natiuity, poorer in this life, moſt poore in his death.

8 Why doeſt thou doubt to preferre the pouerty of the world before riches,Pouerty better thē riches. when Chriſt hath preferred it for the kingdome of Heauen? How will hée truſt God with his ſoule, which will not truſt him with the care of his fleſh? How will he lay downe his life for his brother, which doth not lay out his riches for him? Riches bring forth paine in the getting, feare in the poſſeſſion, griefe in the loſſe; and (that which is more to be lamented) the labour of the couetous is not onely periturus, periſhing, but alſo peremptorius, killing, as Bernard teacheth vs. Thy loue is thy God: where thy treaſure is, Mat. 5. there is thy heart alſo. Hée that loues theſe corporall, worloly, periſhing riches, cannot loue the ſpirituall, heauenly, eternall riches: why? Becauſe thoſe do depreſſe a mans heart, and draw it downewards, but theſe do lift it vpwards. The loue of earthly things is the birdlime of ſpiritual wings, ſaid one of the true louers of Chriſt.

9 The wife of Lot, turned into a pillar of Salt, doth as yet preach vnto vs, that we looke not back to thoſe things that are in the world: but that we go the ſtraight way to our heauenly countrey. The Apoſtles leauing all did follow Chriſt. Why? Becauſe the knowledge of true riches doth take away the deſire of riches falſely ſo called. To him that hath taſted of the ſpirit, the fleſh doth not relliſh well: the world is better to him to whom Chriſt is ſwéet.

Pleaſure.10 But why doeſt thou ſo greatly deſire pleaſures? let the remembrance of him that was crucified, crucifie in thee all deſire of pleaſure. Let the remembrance of the burning of hel, extinguiſh in thée all the heat of luſt. Compare the moſt ſhortShort. moment of pleaſure, with euerlaſting torments

11 Pleaſures are beaſtly,Beaſtly. and make vs like to the bruit beaſts. The ſwéetneſſe of the kingdome of heauen doth not ſauour with him that is daily full of the huſks of Hogs.Mortifie it Let vs mortifie all the pleaſures of our ſences, and with Abraham, let vs offer vnto God in ſpirituall ſacrifice, that beloued ſonne, that is to ſay, the deſires of our ſoules, voluntarily renouncing all pleaſures, and embracing the ſharpneſſe of the Croſſe.

12 It is not a plaine way and ſtrawed with roſes, Matth. 2. but a rough way, and beſet with thornes, that leads to the kingdome of heauen. The outward man taketh increaſe by pleaſures, the inward by the croſſe and tribulations: as much as the outward increaſeth, ſo much the inward is diminiſhed. Pleaſures ſerue the body, but they that are truly godly, haue the leaſt care of their body, and the greateſt of their ſoule Pleaſures do captiuate our heart, leſt it ſhould be free in the loue of God. Thou ſhalt not carry away the pleaſures, but the contempt of pleaſures with thée in death, and bring it to the iudgement.

13 Therefore let the loue of God kill thy fleſh, leſt carnall loue deceiue thée. Let the remembrance of Gods iudgement be continually in thy minde, leſt the peruerſe iudgement of thy ſenſuall appetite leade thee away into bondage. Regard not the flattering countenance of the ſerpent, Reu. 12. but thinke vpon his tayle that pricks ſharply at the laſt. Ouercome by the grace of Chriſt, that at length thou mayeſt be crowned a conquerour by Chriſt.

Munday Noone.

PRoſper thou the works of our hands vpon vs, Pſal. 90.17 O Lord ô proſper thou our handy worke.

Quis norit daemonis aſtus? Who knoweth the deuils wiles? 3. Meditation. Of the lying in wait of the Deuill.

THinke, O deuout ſoule, in how great danger thou art which doth alway hang ouer thée from thine aduerſary the deuil: he is an enemy:Sat ••• arte. 1. in boldneſſe moſt ready: 2. in force moſt ſtrong, 3. in cunning moſt crafty, 4. of all treacheries moſt full, 5. in the deſire of fight infatigable, 6. and into all ſhapes variable.

1 Treachery2 He enticeth vs vnto diuers crimes, and after he hath enticed vs, hée doth accuſe vs before the tribunall ſeat of God.

Gen. 3. Reu. 12: 2 CunningHe accuſeth God with men, and men with God, and men againe betwéene themſelues. He doth firſt exactly looke into euery ones inclination, and afterwards ſets for him the ſnares of temptations: As they that aſſault Cities,Force. Compariſon of aſſaulting Cities. go not in their aſſaults to the ſtrong and fenced parts, but where they thinke that the walls are weake, the ditches plainer, and the towers not well guarded: ſo the Deuill, alwayes aſſaulting the ſoule of man, firſt ſets vpon that which he ſhall perceiue to be weake, and of leaſt reſiſtance. Being once ouercome, he doth not altogether yéeld,Infatigable but he comes on again more valiantly to tempt, that he may ouercome them by weariſomneſſe and negligence, whom hée could not ouercome by temptations violence.

From whom can he refraine his wiles,1 Bold. which durſt to ſet vpon the Lord of Maieſty himſelf, with the fraud of his cunning? From what Chriſtian will he abſtaine, which deſired to winnow the Apoſtles of Ieſus Chriſt themſelues as wheat?

Hée deceiued Adam in natures inſtitution,Cunning whom ſhall hée not be able to deceiue in natures reſtitution? He deceiued Iudas in the ſchoole of our Sauiour, whom ſhal he not be able to deceiue in the world, the ſchoole of errour? In all things the deceits of the deuill are altogether to bée feared:Infatigable cunning. In proſperity he prouokes vs to pride of minde: in aduerſitie hée eggs vs on to deſperation: If he ſéeth any one to be delighted in parſimony, he delights to tye him in the giues of inſatiable couetouſneſſe: If he ſée one of a gallant and heroicke ſpirit, he ſets him on fire with the prouocations of wrath: If hee ſée a man ſomewhat iocond and merry, he prouokes him to the heate of mad luſt: thoſe whom he ſées feruent in Religion, be doth endeuour to hamper in vaine ſuperſtition: thoſe whom he ſées placed in high dignities, them doth he vexe with the fire-brands of Ambition: when he driues vnto ſinne, hée amplifies the mercie of God: when he hath caſt a man head long into ſinne, then he doth exaggerate the iuſtice of God. Firſt hée will leade a man to preſumption, afterwards he endeuours to bring him downe to deſperation.

3 Sometimes hee doth oppugne vs from without with perſecutions: ſometimes he doth oppugne vs inwardly with fierie tentations: ſometimes he doth impugne vs openly and violently: ſometimes hiddenly and fraudulently. Sometimes he diſtorteth the body with ſickneſſe, caſteth into the fire, bloweth downe houſes, blaſteth our ſelues, ſeruants, and cattell. Sometimes hée raiſeth open tyrants, oppreſſours, murtherers, théeues, falſe witneſſes, adulterers to ſpoyle vs. Sometimes falſe teachers, falſe friends, at home, abroad, in land, and ſea, citie and countrey, to ſeduce, betray, and make merchandize of vs.

He hath put gluttony in féeding,Corrupteth. luxury, in generation; ſloth, in exerciſe; enuy, in conuerſation; couetouſneſſe, in gouernment; wrath, in correction; pride in dignity; euill thoughts in the heart; falſe ſpéeches in the mouth; vniuſt works in the members: in watching he moues to euill déeds, in ſleeping to filthy dreames. So therefore euery where, and in all things, the deceits of the deuil are to be feared.

Againſt ſecurity.4 The Lord watcheth ouer vs, and he watcheth: we are ſecure, and he goes about like a roaring lyon.

5 If thou ſhouldeſt behold an angry lyon to come violently vpon thée, how wouldeſt thou tremble for feare? and when thou heareſt that the infernall lyon doth lay wait for thée, doſt thou as yet ſléep ſecurely on both eares?

Remedies.6 Conſider therefore, O faithfull ſoule, the wiles of this moſt mighty enemy,1 Spirituall armour. Epheſ. 6. whom of thy ſelfe thou canſt not eſcape, ſéeke for the helpe of ſpirituall Armour: Let thy loynes be girt with the truth and putting on the breaſt-plate of righteouſneſſe, put on the perfect righteouſneſſe of Chriſt, and thou ſhalt be ſafe from the temptations of the deuill: hide thy ſelfe in the holes of the wounds of Chriſt: as often as thou art terrified with the darts of this malignant Serpent, do thou truly beléeue in Chriſt: as therefore Satan hath no right in Chriſt, ſo alſo he hath no right on him that truly beléeues in Chriſt. Let thy féet be ſhod in the preparation of the Goſpel of peace.

7 Let the confeſſion of Chriſt be alwayes heard & ſound in our mouth,2 Confeſſiō. ſo no temptation of the deuill ſhall hurt vs: the words of the inchanter do not ſo much driue away the bodily ſerpent, as the ſpéeches of a conſtant confeſſion do driue away this ſpirituall ſerpent.

8 Let the buckler of faith3 Faith. bée taken vp, that the fierie darts of this moſt wicked enemy may bée quenched by vs. It is faith, which alſo remoues mountaines: vnderſtand the mountaines of doubtings, of perſecutions, and of temptations.

9 The Iſraelites were not ſmitten of the Deſtroyer, whoſe poſts were ſigned with the bloud of the Paſchal Lambe: they ſhall not be hurt of this Deſtroyer, whoſe hearts are ſprinckled with the bloud of Chriſt by faith.

10 Faith relyes on the promiſes of God, but Satan cannot ouerturne the promiſes of God: therefore alſo he ſhall not be able to preuaile againſt faith.

11 Faith is the light of the ſoule, therefore the temptations of the malignant ſpirit do eaſily appeare in this light.

12 By faith our ſinnes are caſt into the déepe ſea of Gods mercy, in that the fiery darts of the deuill will eaſily be extinguiſht.

13 We ought alſo to take the helmet of Saluation, that is,4 Hope. an holy hope: endure temptation,Fight better then peace. looking vnto the end of temptation. For God is the gouernour of them that ſtriue, and the crowne of them that ouercome: if there be no enemy, there is no fight: if there be no fight, there is no victory: it there be no victory, there is no crowne: better is that fight which makes vs neare vnto God, th n that peace which enſtrangeth vs from God.5 Sword of the Spirit.

14 We muſt alſo take the ſword of the Spirit, which is the Word of God: let the conſolations of the Scriptures be of more force with thée, then the contradictions of the deuill: Chriſt ouercame all the temptations of Satan with the Word, the Chriſtians as yet ouercome all the temptations of Satan with the Word.

6 Prayer.15 To conclude, in prayers thou haſt the greateſt help againſt temptations: as often as the ſhip of thy ſoule is ouerwhelmed with the waues of temptations, awake Chriſt with prayers: by ſmiting we ouercome our viſible enemies, by pouring out of prayers, wée ouercome our inuiſible enemy. Fight, O Chriſt, for vs, in vs, that alſo we may ouercome in thée.

Mortis meditatio vita eſt. The meditation of death is life. 4. Meditation. Of the daily conſideration of death.

O Faithfull Soule,Thinke of death all times. looke for death euery houre, becauſe that layes wait for thée at all houres. In the morning, O man, when thou riſeſt, thinke that this will be the laſt day of thy life: in the euening when thou goeſt to bed, thinke that this will bée thy laſt night vpon earth.

1 Whatſoeuer thou doeſt,In all works. whatſoeuer thou vndertakeſt, thinke alwayes firſt, and conſider with thy ſelfe, whether thou wouldeſt do ſuch things, if thou ſhouldeſt dye this houre, and come to the iudgement of God? Doeſt thou thinke, if thou doeſt not thinke of death, that it doth not draw neare vnto thée? or that death is haſtened, if thou thinkeſt vpon it? whether thou thinkeſt vpon it or not, whether thou ſpeake of it or not, it is alwayes at thy backe, hard at thy héeles: thy life is but lent vnto thée, it is not thy frée-hold. Thou cameſt in on this condition, that thou ſhouldeſt go out: thou cameſt naked, thou ſhalt go away naked: thy life is a pilgrimage, when thou haſt walkt long in it, at laſt thou muſt returne: thou art but a Farmer and Tenant of the world, not a laſting Lord. Thinke euery houre, that euery moment thou art haſting. We are deceiued in this that we think wée dye at the laſt gaſpe of our life: wée dye euery day, euerie houre, euery minute. That of our life which comes on alſo goes away that of our life which is added, is likewiſe withdrawne and taken from vs: we do not ſuddenly fall on earth, but we go towards it by degrees.

2 This our life is a way,Comp ſe thy ſelf to dye. wée muſt daily finiſh ſomewhat of it. Death and life ſéeme to be moſt diſtant, when notwithſtanding nothing is nearer then death to life: this alwayes ſlides away, and that followes hard after. As they that go a iourney in a ſhip, oft-times when they féele it not, when they thinke not of it come to their hauen; ſo whatſoeuer we do, whether we eate, or whether we drinke, or whether we ſleepe, alwayes we draw neare to death. Many haue made an end of their way, when they ſéek things néedfull for the way.

3 No man receiues death chéerfully when it comes but hée that hath long compo ed himſelfe vnto it. Die to thy ſelfe daily in thy life, ſo thou mayeſt liue in death vnto God. Before thou dyeſt, let thy vices die in thée: let the old Adam dye in thée in thy life, ſo Chriſt ſhall liue in thée in death: let the outward man daily decay in thy life, ſo the inward man ſhall be renued in thée in death.

Prepare to dye to eternity.4 Death doth forthwith tranſlate thée to eternitie, becauſe where the trée falleth, there it will abide: how carefully therefore muſt we thinke on death? Time paſſeth away, & the infinite ſpaces of eternity remaine, therefore in time prepare thy ſelfe to eternity. Such as we ſhall be for eternity, bleſſed or wretched, it is decréed in that one houre of death, in this one moment eternall felicitie is either poſſeſſed or loſt.Benefits of the meditation of death.

5 Wherefore, O faithful ſoule, how carefully oughteſt thou to prepare thy ſelfe to this houre? Thou ſhalt eaſily contemne all things in the world, if thou wilt but thinke that thou ſhalt dye: Thinke on thine eyes that ſhall waxe dimme in death, & thou ſhalt eaſily turne them away from vanitie: thinke of thine eares that ſhall waxe deafe in death, and thou ſhalt eaſily ſtop them againſt wicked and obſcene words: thinke of thy tongue that ſhall waxe ſtiffe in death, and thou ſhalt haue a greater care of thy ſpéech. Let the ſwet and anxiety of thoſe that die, be continually before thine eyes, ſo thou ſhalt eaſily contemne the delights of the world: let the nakednes of thoſe that go out of this life bée continually before thine eyes, and pouerty in this life ſhall not be grieuous vnto thée: thinke on the horrour of the whole body in death, and thou ſhalt eaſily contemne the glory of the world. Sée the pitiful wailing of the ſoule when it is compelled to go out of the houſe of the body, and thou ſhalt eaſily take héed of the guilt of all ſinne. Thinke on the rottenneſſe that follows death, and thou ſhalt eaſily make humble thy proud ſwelling fleſh. Thinke how deſtitute and naked thou art left of all the creatures in death, and thou ſhalt eaſily turne thy loue away from them, and turne it to thy Creator.

6 Thinke how narrowly death doth look that thou carry nothing with thée out of this life, and thou ſhalt eaſily contemne all the riches of the world.

Sin bringeth e •• rna l de th7 He that in this life doth daily dye through ſinne, paſſeth by death to the puniſhments of eternall death No man paſſeth to eternall life, but he that begins to liue here in Chriſt: that thou mayeſt liue in death, graft thy ſelfe by faith into Chriſt: let death alwayes be in thy thought, becauſe it is alwayes in expectation of thée: we alwayes carry about death, becauſe we alwayes carry about ſin: but the wages of ſinne is death.

9 But if thou deſire to ſcape the bitterneſſe of death,By faith we ſcape death. kéepe the word of Chriſt. Faith doth conioyne and vnite vs with Chriſt. They therefore which are in Chriſt, dye not, for Chriſt is their life. He that cleaues to God by faith, is one ſpirit with him: and therefore the faithfull ſhall not dye for euer, becauſe God is his life.

10 The people of Iſrael paſſe through the Red-ſea to the promiſed land:Death a gate to life and death Pharaoh and his armie are drowned therein: ſo the death of the godly is the beginning to them of true life, and the gate of Paradiſe: but the death of the wicked and euill is not the end of their euils, but the knitting together of thoſe that went before, and thoſe that follow, they paſſe from the firſt death to the ſecond.

The benefit in death of our vnion with Chriſt.11 So ſtraight is the vnion of Chriſt and the faithful, that it cannot bée diſſolued by death: in the very thickeſt ſhadow of death, the torch of Gods grace doth ſhine before them: in the perillous paſſage of death, Chriſt doth prouide his beloued the protection of Angels. The bodies of the Saints are the temples of the holy Ghoſt: the holy Spirit will not ſuffer his temples to bée vtterly deſtroyed by death. The Word of God is an incorruptible ſéed, that is not extinguiſht by death, but is hidden in the hearts of the godly, and will quicken them in his time.

Semper meditare gehennam. Thinke euer of hell 5. Meditation. Of the grieuouſneſſe of the torments of hell.

THinke, O deuout ſoule, on the heauineſſe of the paines of hell, and thou ſhalt eaſily ouercome all the wicked pleaſure of ſinning.All euill no good to ſinners. There will be the preſence of all euil, and the abſence of all good. What euill can be away from them which are puniſhed for the greateſt euill, that is to ſay, ſin? What good can there be preſent with them, which are remoued from the chiefeſt good, that is to ſay, God? whatſoeuer hath béene giuen to the elect to the increaſe of their glory, all that ſhall turne to the damned to the augmentation of their paines.

Touching.1 There ſhall bée the heate of fire, and the extremitie of cold. There ſhall bée perpetuall darkneſſe. There ſhall be ſmoke and continuall teares. There ſhall be the terrifying ſightSight. of the deuils. There ſhall be crying for euer.Taſte. Smell. There ſhall bée drought, thirſt, the ſtinke of brimſtone, the worme of conſcience, feare, griefe, ſhame,Within. and the confuſion of ſinnes, manifeſted to all: enuy, hatred, ſadneſſe,Without. the want of the ſight of God, the taking away of all hope.

2 By the power of God the brightneſſe of the fireFire. ſhall be ſeparated from the aduſtiue vertue thereof. The brightneſſe ſhall turne to the ioy of the Saints: the force of burning to the torment of the damned. It ſhall ſhine to the wretched, not for an obiect of conſolation, that they may ſée, wherat they may reioyce: but for increaſe of their miſerie,Shining to increaſe ſorrow. Eyes. that they may ſée whereat they may more grieue.

3 The ſight ſhall be depriued of the beholding of the Sunne, the Moone, and all the Starres; as alſo of the ſight of Chriſt, and all the Saints: and it ſhall be puniſhed with wéeping, ſmoke, and the beholding of the deuils and all the damned. The earesEares. ſhall heare the howlings and continuall blaſphemies of the damned: as alſo the horrible roarings of the deuils. The taſteTaſte: ſhall be afflicted with thirſt and hunger: and ſhall be depriued of all the pleaſure of meat and drink.Smell. The ſmelling ſhall be tormented with a ſulphurous ſtink. The touchingTouching. ſhall féele the fire burning within and without, and piercing euen vnto the marrow.

Body deformed.4 The bodies of the damned ſhall be ill-ſhapen, darke, ſlow, ponderous. The memoryMemory ſhall be tormented with the remembrance of ſins. Neither ſhall it grieue ſo much that it hath ſinned, as that it hath loſt his pleaſures. The phantaſie ſhall bée afflicted with hard imaginations, and diſcourſes of life and death, good and ill, heauen and hell.Sparke many torments. One ſparke of the fire of hell, ſhall hurt the ſinners, more then if a woman ſhould endure a thouſand yeares in labour, and bringing forth a childe. There ſhall bée no vice which ſhall not there haue his proper torment. There ſhall bée wéeping for griefe, and gnaſhing of the téeth for madneſſe: in the fleſh they ſhall bée tormented by the worme of conſcience.

Nothing auaileth.5 As nothing is deſired in the kingdome of God, which may not bée found: ſo there is nothing found in hell, which is deſired. It ſhall there nothing auaile the damned, that they haue vſed diuers pleaſuresPleaſures. in this life. But the remembrance of them ſhall rather torment them. It ſhall nothing auaile the damned, that in this life they haue liued in continuall ſaturitie and drunkenneſſe:Drunkenneſſe. Which cannot then obtaine as much as a drop of water. It ſhall nothing auaile them that they haue béene héere gallantly arrayed,Apparell. becauſe they ſhall be couered with confuſion, and their bodies ſhall bée cloathed with ſhame. It ſhall nothing auaile them that in this life they were placed in honours:Honour. becauſe in hell there ſhall bée no honour, but continuall groning and griefe.Riches. It ſhall nothing auaile them, that in this life they haue heapt riches: becauſe there ſhall be equall pouerty of all.

Shall not ſee God.6 They ſhall be remoued from the bleſſed, and bleſſed-making ſight of God: not to ſée God, is more then all the torments of hell.

7 If the damned that are ſhut vp in the priſon of hell, could ſée the face of God, they ſhould féele no paine, no griefe, no ſadneſſe. But they ſhall haue experience of the wrath of God: and yet they ſhall neuer behold the bleſſed face of God: They ſhall féele puniſhments from his face: and yet they ſhall neuer behold his face. The wrath of God ſhall euerlaſtingly inflame the fire of eternall damnation like a Riuer of Brimſtone. Neither ſhall they onely be remoued from the beholding of God, but they ſhall alſo miſerably be tormented with the ſights of diuels.

8 They ſhall féele their ſcourges,Scourges of deuils. Sight. whoſe wil they haue followed in their life. If the beholding of ſome ſpirit doth almoſt make a man dead in this life: what ſhall the horrible looks of the diuell do, which ſhall abide for euer?

9 Neither ſhall the damned be conſtrained onely to bée perpetually conuerſant with the diuels:Conuerſe. but they ſhall alſo féele themſelues to be euerlaſtingly tormented of them. If the diuell by the permiſſion of God doth ſo grieuouſly afflict the Saints in this life: how grieuouſly ſhall hée torment the damned, when they are deliuered to his power for euer? The damned ſhall not onely be tormented by the diuels without: but alſo by the worme of conſcience within.

No helpe of repentance.10 All the ſins which euer they haue committed, ſhall continually be ſet before their eyes: but the torment ſhall be by ſo much the more grieuous, becauſe there remaines no more the benefit of repentance. When the virgins that are in readineſſe ſhall enter with the Bridegroome, by and by the gate ſhall be ſhut:No mercy vnderſtand the gate of indulgence, the gate of mercy, the gate of conſolation, the gate of hope, the gate of grace, the gate of holy conuerſion.

No hils.11 The damned ſhall cry out and ſay to the hils and rocks, fall vpon vs, and hide vs from the wrath of the Lambe: but that cry ſhall be in vain, becauſe heauen and earth ſhall flye from his wrath, as it is written, Euery Iland flies away, and the hills are not found.

12 The damned ſhall not féele any eaſe from thence, that ſome of their kinſfolke and friends are taken vp into heauen: becauſe the elect alſo ſhall féele no griefe from thence, that they know that ſome of their kinſfolke are gone to euerlaſting puniſhment.

13 There ſhal be indéed degréesDegrees. of puniſhments, but yet he which féeles the leaſt torments, ſhall thenceforth féele no eaſe. He that ſhall be tormented with greater torments, ſhall enuy him which is afflicted with leſſe. There ſhall be ſo great grief & torment in ye damned, that their minde can be directed to no other thing, but to that the force of griefe doth driue them.

14. The damned ſhal hate all the creatures of God,Hate God they ſhall hate one another, they ſhall hate the holy Angels, the elect men, yea, euen God himſelfe, not in himſelf, and in his nature, but in the effects of his iuſtice.

15 All the euils of this life are ſingular: one is preſſed down with pouerty, another is tormented with the grieuouſnes of a diſeaſe, one is caſt down vnder hard ſlauery, another is burdened with an heape of reproaches: but there all ſhall be tormented together with all euils:There all. there ſhall be vniuerſall griefes in all the ſenſes and members.Here hope There none. In this life the hope of eaſe doth mitigate all vexations: but there is left no hope of deliuerāce. The paine of hell is not only eternal, but alſo without interruptiō, euen for the ſpace of one minute.

Great torments.16 And hence it is, if all the men born ſince Adam vntill this day, and that ſhall be borne hereafter, and liue till the laſt day: if they ſhould diuide but one puniſhment which the ſoule is conſtrained to endure for one ſinne in hell equally amongſt them, then euery particle of that puniſhment of one man, would be greater then al the torments which all robbers and malefactors euer haue endured. O Lord grant that we may thinke vpon hell, leſt we fall into hell.

Tormenta aeterna malorum. The torments of the wicked are eternall. 6. Meditation. Of the eternity of the paines of hell.

THinke, O deuout ſoule, on the eternity of the paines of hell, and thou ſhalt the better vnderſtand the grieuouſneſſe thereof. There is in Hell a raging flame, and burning without end:Life, death the life of the damned is to dye without end:Torment. their death is to liue in eternall paines. Neither is ho wearied which tormenteth: neither doth hée at any time dye which is tormented. The fire doth ſo conſume there, that notwithſtanding it alwayes reſerues: the torments are ſo augmented there, that notwithſtanding they are alwayes renued, the damned ſhall ſo dye, that they may alwayes liue: they ſhall ſo liue, that they may alwayes dye.

Neuer haue deſire.2 That a man ſhould be tormented for euer without end, that goes beyond all the bounds of deſperation. For, what is more grieuous then alwayes to will that which neuer ſhall be, and alwayes to be vnwilling to that which for euer ſhall not chuſe but be? The damned ſhal not attain that which they would for euer, and they ſhall be compelled to ſuffer that which they would not for euer.

3 When the iuſtice of GodIuſtice of God. ſhall be changed, the torments of the wicked ſhall alſo be changed: but the iuſtice of God is inuariable, therefore the puniſhments of the damned ſhal be eternal. When the wrath of God ſhall ceaſe,Gods wrath euer. the pains of the damned ſhall alſo ceaſe: but his wrath is eternall, therefore their paines ſhall be eternall.

4 It pertains to the ſentence of the ſeuere Iudgement, udgemēt. that they neuer want puniſhment, which in this life would neuer want ſinne. The damned haue choſen momentany pleaſure, and the finite goods of the world, before the infinite good God: they haue ſtriued rather to attaine the delights of this fading and ſhort life, then the riches of the life eternall: it is iuſt therefore that they féele infinite paines. It is iuſt that there be no bounds of vengeance giuen to the damned, who, as long as he was able, wold haue no bound of ſinne. The damned haue ſinned for their laſting,Euer ſin that is, as long as they liued: it is iuſt that they be puniſht for Gods euerlaſting. They haue ſinned with end, becauſe they haue liued with end: verily they would not haue offended with end, if they might haue liued without end, that they might ſin without end.

Deuils tormenting.5 When the deuils ſhall leaue off to torment, the damned ſhall ceaſe to bée tormented: but the rage of the deuil ſhall neuer ceaſe; therefore the torment of the damned man ſhall neuer ceaſe.

Repenting neuer.6 When the damned ſhall truly repent, they ſhall be fréed from their ſins: but the time of repentance is ſhut vp before, therefore there remaines no hope of mercy. An euill will ſhall neuer be taken away from the damned:The will euer ill. therefore the puniſhment of an euil will ſhall neuer be taken away.

Fire eternall, ſinne.7 The manner alſo of the fire of hell is eternall, that is to ſay, the ſpot of ſinne, theerefore alſo agréeably the pain is eternall. The filthineſſe of ſinnes in the damned ſhall not bée remoued from the eyes of God: how then can the greatneſſe of the puniſhments appointed againſt ſinne be remoued?Sins obiect infinite. Moreouer, ſinne is an infinite euil, becauſe it is committed againſt the infinite good: and Chriſt payed for it an infinite price, therefore agréeably an infinite puniſhment is appointed for thoſe which dye in ſinnes.

8 God created man in the beginning to his owne Image,Creation. that he might liue with him for euer.

9 Man killedGods Image killed. in himſelfe the eternall good, therefore by the iuſt iudgement of God, he fell into the eternall euill.

10 God reformed man,Reformation in Chriſt. being falne into ſinne, through Chriſt, to his owne Image: he hath prouided for him all the meanes of eternall ſaluation, and hath offered vnto him all the rewards of eternall life: therefore it is iuſt that they which will want the eternall rewards, bée alſo ſubiect vnto eternall puniſhments.

Eternity euer beginneth torments.11 O eternity without all bounds! O eternity that can bée meaſured by no ſpaces of time! O eternity that can bée vnderſtood by no vnderſtanding of man! how much doeſt thou increaſe the puniſhments of the damned? After innumerable thouſands of yeares, they ſhall alwaies be conſtrained to thinke, that this is to them onely the beginning of torments.

Compariſon.How grieuous a thing is it to lye in a moſt ſoft bed vnmoueable for thirty yeares? what will it bée to burne thirty thouſand yeares in that lake of fire and brimſtone?

12 O eternity, eternity! thou alone beyond all meaſure doeſt exaggerate the torments of the damned. Grieuous is the puniſhment of the damned, by reaſon of the ſharpneſſe of their torments: it is the more grieuous, by reaſon of the diuerſity of their torments: it is moſt grieuous, for the eternity of their torments: there ſhall be death without death, end without end, defect without defect: becauſe death euer liueth, and the end euer beginneth, and the defect knoweth not how to faile.

14 The damned ſhall ſéek life,Seeke eaſe in vaine. and ſhal not finde it, they ſhall ſéek death, and death ſhall flye away from them: after an hundred thouſand thouſand thouſand yeares, without any end they ſhall return to renued torments. The thought of the continuance of their griefe ſhall more torment them, then the féeling of their outward torment: what can be more wretched then ſo to dye, that thou mayeſt alwayes liue, ſo to liue, that thou mayeſt alwaies dye? that life will be deadly, and death immortall. If thou art life, why doeſt thou kill? If death, why doeſt thou alwayes endure? Wée do not perfectly know what manner of thing eternity may be. For it is no doubt, but that which is circumſcribed by no meaſure of time,Eternity not known can alſo be comprehended by no created vnderſtanding. Yet if thou wilt eſtéeme any thing of the ſpace of eternity, thou muſt think of the time before the world: if thou canſt finde the beginning of God, thou maieſt alſo finde when the torment of the damned will haue end.

15 Imagine ſome moſt high mountaine,A mountaine and bird. which in greatneſſe may excéed the ſpace of heauen and earth, Imagine a certaine Bird to carrie away euery thouſand yeares from this hill one little graine of the thinneſt duſt: It might bée hoped, that at length, after many incomprehenſible thouſands of yeares, the greatneſſe of that Hill would be finiſhed: but it cannot be hoped that the fire of Hel will euer haue end.

16 The rewards of the Elect ſhall neuer haue end,Contrary to the ſame, ioy. the torments of the damned ſhall neuer be finiſhed: becauſe as the mercy of God is infinite toward the choſen, ſo the iuſtice of God is infinite towards the reprobate.

17 Imagine that there are as many kindes of torments in the damned as there are drops of water in the great Sea:A Sea and Bird. imagine that after euery thouſand yeare a certaine Bird ſhould come, and draw vp one ſmall drop of water: it might be hoped, that at length the abundance of the Sea might be exhauſted, but it cannot be hoped that the torments of the damned ſhould euer haue end.

Meditate,18 O deuout ſoule, let the eternall puniſhment of the damned be euer before thine eyes: the remembrance of hell kéepes vs from falling into hell.

Repent.19 Haue a care of repentance, while there is as yet a time of mercy: what other thing ſhall that fire deuoure but thy ſins? by how much the more thou heapeſt vp ſins, by ſo much thou reſerueſt the more matter for the fire. O Lord Ieſus, which haſt ſatiſfied by thy paſſion for our ſins, kéepe vs from euerlaſting damnation. Amen.

Munday, Euening Prayer.

THat my minde being freed from the diſtractions of worldly buſineſſes, which are the bane of piety, in the ſhutting vp of this day, I may lay mee downe to quiet reſt, ruminating deuoutly on thoſe holy Meditations wherein I haue beene exerciſed: purifie, O Lord, and clenſe my heart from all worldly and vnclean thoughts, and put into it the deſire of good things, that it being lifted vp aboue theſe earthly, I may faſten the eye of my ſoule on the contemplation of heauenly matters. And becauſe (my good Lord) that that ſpirituall Nahaſh, the Deuill, labours to put this right eye of contemplation out of mine head, and to leaue vnto mee onely the left to looke downe vpon, and to behold this earth and this world, which bewitching my ſences, may make me enamoured of them, and forſaking thee, in inordinate loue to cleaue vnto them. Giue me, O Lord, the light of knowledge, to diſcerne betweene the earthly and the heauenly, the periſhing and the laſting, and the grace, theſe to preferre, to my chiefeſt ioy, and to chuſe the better part, leſt my ſoule cleauing to this earth and clay, and embracing this preſent euil world ſhould leaue and leeſe thee which art life and bliſſe, yea, and leeſe it ſelfe, and periſh with the periſhing. Grant therefore, O my God, that I may alwaies think of the vnconſtancy of this life, leſt I build vnto my ſelf here a Babel of confuſed, ruinous and forlorne hopes. Giue grace that I may conſider ſeriouſly of the vanity of this world; leſt the honours, pleaſures, riches, luſts thereof deceiue mee. Let not that wily Serpent entrap my ſoule, which laies his ſnares for me in all the paths wherein I walke: Make me, whileſt here I liue, to compoſe my ſelfe to death, that when the time of my diſſolution ſhal come, I may not dye the death: And ſaue my ſoule, O Lord, from the lower-moſt Hell, the paines whereof are moſt grieuous, and torments eternall, that I may liue and praiſe thee in thy kingdome: vnto which bring mee for thy deare Sonnes ſake, Chriſt Ieſus, which hath died for me to ſaue me. To whom, &c.

Tueſday, Morning Prayer.

ABout the opening of the eyelids of the morning, when I awake (O my Lord God) and thinke of the benefit of reſt, that thou haſt giuen me, while I haue pauſed in my bed by night, lo, the day ſprung from on high viſiting; and the light bleſſing mine eyes, minds me of thy other benefits & bleſſings, which thou haſt giuen me, aſwel the light as the night; the light, therein to go forth vnto my labor vntill the euening, the night therin to pauſe & reſt. Lord think I, what am I? or what is man? that thou ſhouldſt thus make the Sun, the Moone, the Starres to ſerue vs in their courſes, to ſerue vs in their ſeaſons? Early and late thou viſiteſt vs, and filleſt our hearts with ioy and gladnes: as if it had been a ſmall thing for thee to haue giuen vs the ſons of men, the earth for a poſſeſſiō, to haue made vs lords of the beaſts of the field, of the fowls of the aire, & the fiſhes of the ſea, and to haue put all theſe things in ſubiection vnder our feet: thou haſt made the heauens themſelues to ſerue vs, nay what is more, the Angels alſo, the inhabitants of the heauenly countrey, to miniſter vnto vs. Theſe are great and excellent things that I haue ſpoken of, tokens of thy loue; but when I thinke, how beſides all theſe, thou haſt ſent thine owne Sonne, thine only begotten Sonne, out of thine own boſome, in the ſimilitude of ſinfull fleſh, into this world, to pouerty, ignominy, to death, euen the ſhamefull death of the Croſſe, for vs men and for our ſaluation, then my heart faileth within me, melting away, becauſe I cannot conceiue ſufficiently of ſo great a benefit of ſo great loue, and of ſo great ſaluation: what thanks (O Lord) do I owe vnto thee, for creating mee, when I was not? For redeeming me, when I was worſe then nought? for calling mee by thy Word, for iuſtifying mee by thy righteouſneſſe; for ſanctifying mee by thy Spirit; for conſeruing my bodie vnto this day in the life naturall, and my ſoule in the life of grace ſpirituall? I muſt confeſſe with Iacob, and ſay, I am leſſe then all the mercy, and all the truth and goodnes that thou haſt ſhewed vnto thy ſeruant: for thy goodneſſe hath beene greater towards me, then I can eſteeme: thy mercies haue beene more towards me, then I can tel how to number. I owe vnto thee my whole ſelfe, for that thou haſt creaed mee: I owe vnto thee more then my ſelf, for that thou haſt redeemed mee. I cannot vtter nor cōceiue thanks worthy of thy loue and kindneſſe, of thy bounty and goodneſſe towards mee; the oblation of my heart, the ſacrifice of praiſe and thankſgiuing, the calues of my lips I offer vp vnto thee; Accept them (O Lord) and accept me thy ſeruant, in thy Sonne Chriſt Ieſus, and for his ſake. To whom, &c.

Sanat confeſſio Morbi. Confeſſiō cureth ſoules. 7. Meditation. Of the true acknowledgement of our ſinnes.

O Holy God, O iuſt Iudge, my ſinnes are alwayes before mine eyes, alwayes in my minde, euery houre I thinke of death, becauſe death hangs ouer mine head at all houres: I thinke euerie day of iudgement, becauſe I muſt render an account of euery day in iudgement.

Vaine life.1 I examine my life, and behold it is altogether vaine and profane: vaine and vnprofitable are many my actions: vaine as yet are more my ſpéeches: vaine moreouer are moſt my cogitations: neither is my life onely vaine, but alſo prophaneProphane. wicked, I finde no good in it, for if any thing ſéeme in it good, it is not truly good and perfect, becauſe the contagion of originall ſinne,Corrupt. and my corrupt nature hath marred it with defect.

2 The holy man Iob ſaid: I did feare all my works. If the holy man complaine ſo, what ought the wicked man to do?Our beſt, corrupt. All our righteouſneſſe is like the cloth of a menſtruous woman: if ſuch be our righteouſneſſe, what will bée our vnrighteouſneſſe?

3 If you do all things (ſaith our Sauiour) which are commanded you,Vnprofitable. ſay yée are vnprofitable ſeruants: if in obeying wée are vnprofitable, ſurely in tranſgreſſing, wée ſhall be abhominable.

4 If I owe my ſelfe, and whatſoeuer I can do, vnto thée (O holy God) yea when I do not ſinne, what can I render vnto thée for my ſinne? Our righteouſneſſe it ſelfe, which ſéemes to be ſuch, compared to Gods righteouſneſſe is méere vnrighteouſneſſe. A lightA light in the Sun. is ſéene to ſhine in darknes, which being put in the Sun-beames, is quite darkned by his brightnes. A piece of wood is thought to bée ſtraight, if it be not laid to ye Line, but when it is laid to the Line,Timber to the Line. by a certaine crookedneſſe it is found where it is out of ſquare. A pictureA picture to a workman. will ſéeme perfect in the eyes of thoſe that looke on it, which notwithſtanding is much vnperfect in the eyes of the Artificer: ſo, that oftentimes is foule in the diſcretion of the Iudge, which ſhines in the opinion of the workman. For the iudgement of God and of men are not all one.

Memory.5 The memory of many of my ſinnes doth affright mée: but more of them are hidden from me.Hid faults. Who vnderſtands his faults? Clenſe mée (O Lord) from my hidden ſinnes.

No refuge in heauen6 I dare not lift vp mine eyes to heauen, becauſe I haue offended him which dwells in heauen. Neither do I finde any refuge in the Earth:Earth. for what fauour can I hope for of the Creatures, when I haue offended the Lord of the creatures? Mine aduerſarie the Deuill doth accuſe mée:The deuils claime. Moſt iuſt iudge, ſaith he to God, iudge him for his fault to be mine, which through grace would not bée thine: thine he is by nature, mine by taking pleaſure together with me in ſinne: thine he is by thy paſſion, mine by my perſwaſion: diſobedient he is to thée, obedient to me: of thée he receiued the long robe of immortalitie and innocency, of me he hath receiued this patched coat of a moſt wicked life: he hath let go thy garment, and is come to mée with mine. Iudge him to be mine, and to bée damned with me.

7 All the Elements accuſe me. The Heauen ſaith,Heauen. I haue miniſtred light vnto thée to comfort thée. The Ayre ſaith,Ayre. I haue giuen thée all kinde of birds to obey thée. The Water ſaith,Water. I haue giuen thée all kinde of fiſhes to féed thée. The Earth ſaith,Earth. I haue giuen thée bread and wine to nouriſh thée: but yet thou haſt abuſed all theſe, to the contempt of our Creator. Gen. 4. Therefore may all our benefit turne to thy torture.

Fire.8 The fire ſaith, let him be burned in me: the water ſaith, let him be drowned in me: the aire ſaith, let him be winnowed in me: the earth ſaith, let him be deuoured of me: and hell ſaith, let him be ſwallowed vp of me.

Loſt the benefit of Angels.9 The holy Angels accuſe me, whom God had giuen to miniſter vnto me in this life, and to kéepe me company in the life to come: but by my ſinnes I haue depriued my ſelfe of their holy miniſterie in this life, and of the hope of their ſocietie in the other life.

God by the law accuſeth.10 The voice of God it ſelfe doth accuſe me, that is to ſay his diuine law: either I muſt fulfill the law of God or elſe I muſt periſh: but that I ſhould fulfill the law is impoſſible, and to periſh euerlaſtingly, is intolerable. God the moſt ſeuere IudgeThe Iudge doth accuſe me, the moſt mighty executor of his eternall law. I cannot deceiue him, for he is wiſedome it ſelfe. I cannot flye from him, for he is the power that raignes euery where. Whither therefore ſhall I flye? To thée moſt louing Ieſus, my onely Sauiour and Redeemer.Sauiour, Satisfactiō My ſins are great, but thy ſatisfaction is greater. My vnrighteouſneſſe is great,Righteouſneſſe. but thy righteouſneſſe is greater. I acknowledge, do thou forgiue. I open, do thou ſhut. I vncouer, do thou couer. There is nothing in me, but whence I may be damned: there is nothing in thée,All ſufficient. but whence I may be ſaued I haue committed many things for which I may be moſt iuſtly damned: but thou haſt not loſt that through which thou mayeſt moſt mercifully ſaue me. I heare the voice in the Canticles, which bids mee hide mée in the holes of the Rocke: thou art a moſt ſure Rocke.Thy wounds my caues. The holes of the Rock are thy wounds, in them will I hide me againſt the accuſations of all creatures. My ſinnes cry vnto heauen but thy bloudBloud crieth. Heb. 12. which was ſhed for my ſinnes, cries more ſtrongly. My ſinnes are of great power to accuſe me before God, but thy paſſion is of greater power to defendDefend. me. My moſt vnrighteous life is able to condemne me, but thy moſt iuſt life is more able to ſaueSaue. me. I appeale from the Throne of thy iuſtice in the Law, to the Throne of thy mercy in the Goſpell. Neither do I deſire to come to iudgement, vnleſſe thy moſt holy merit be placed betwéene me and thy iudgement.

Securè viuere, mors eſt. A ſecure life is death. 8. Meditation. Of the ſhaking off of Securitie.

THinke, O deuout ſoule of the difficulty to be ſaued, and thou ſhalt eaſily ſhake off all ſecurity. At no time, and no where is there ſecurity, neither in heauen, nor in Paradiſe, much leſſe in the world.

1 The Angell fell in the preſence of the diuinity.The holieſt fall. Adam fell in the place of pleaſure.

2 Adam was created to the image of God, neuertheleſſe hée was deceiued by the cunning of the deuill.

3 Solomon was the wiſeſt of all men, notwithſtanding he was turned away from the Lord by women.

4 Iudas was in the ſchoole of our Sauiour, and did daily receiue the wholſome wordes of that great Doctor: neither yet was he ſafe from the ſnares of the ſeducer: he was caſt headlong into the pit of auarice and out of auarice, into the pit of eternall ſadneſſe.

Dauid was a man after Gods owne heart, and the moſt deare Sonne of the Lord: but by murther and adulterie, he was made the ſonne of death.

5 Where therefore is there ſecuritie in this life? cleaue with a firme confidence of thy heart to the promiſes of God,God a ſafe refuge. and thou ſhalt be ſafe from the aſſaults of the deuill. There is no ſecurity in this life, but that which the infallibility of Gods promiſes yéelds to them that beléeue, and walke in the wayes of the Lord. We ſhall come to the future felicitie, then at length ſhall we haue full ſecurity. In this life feare and religion are knit together, neither ought one to be without the other.

6 Be not ſecure in aduerſitie,Aduerſitie no ſecuritie. but whatſoeuer aduerſities befall thée, thinke they are the ſcourges of thy ſinnes. Oft times God doth puniſh hidden faults by manifeſt chaſticements. Thinke of the grieuous blemiſh of thy ſins, and feare the iuſt reuenger of ſinnes.

7 Be not ſecure in proſperity:Proſperity for God is angry with him that is not corrected in this life. What are the afflictions of the godly? bitter darts caſt out of the ſwéet hand of God. God counts many vnworthy of the preſent puniſhment, which notwithſtanding he doth reprobate for euer. The ſucceſſe of humane felicitie is ofttimes a token of eternall damnation. Nothing is more vnhappie then the felicity of ſinners: nothing is more miſerable then hée that knows no miſery. Whither ſoeuer thou turneſt thine eyes, thou findeſt matter of griefe, and beholdeſt remediesRemedies. againſt ſecurity. Aboue thinke of God,God. whom wée haue offended:Hell. beneath of hell, which we haue deſerued: behinde of our ſinnes which we haue committed:Sinnes, Iudgement Conſciēce. before of the iudgement, which we feare: within of our conſcience, which we haue defiled: without of the worldWorld. which wée haue loued.

Place.8 Sée from whence thou commeſt, and bluſh: where thou art, and ſigh: whither thou art going, and tremble.

Gate and way.9 Narrow is the gate of ſaluation, but yet ſtraighter is the way of ſaluation. God hath giuen thée the treaſure of faith:Faith. but thou beareſt that treaſure in earthen veſſels. God hath giuen thée the AngelsAngels. to kéepe thée: but the deuill is not farre off to ſeduce thée.Renouation. He hath renued thée in the ſpirit of thy minde: but thou haſt much as yet of the oldneſſe of the fleſh.Grace. Thou art ſet in the grace of God; but thou art not yet placed in the eternall glory.

10 A manſionManſion. is prouided thée in heauen: but yet the world by her aſſaults muſt firſt afflict thée.

11 God hath promiſed thée leaue to repent:Repentance. but hée hath not promiſed to giue thée a will to repent when thou doeſt offend. The conſolationsConſolation. of eternall life do abide thée: but yet thou muſt enter by many tribulations. The crowneCrowne. of eternall reward is promiſed thée: but there remaines a great fight which muſt firſt bee ouercome of thée. God doth not change his promiſe, neither oughteſt thou to change the ſtudy of an holy life. To the ſeruant that doth not do as he is commanded, the Lord will do as hée hath threatened. Wée muſt therefore ſigh continually, and mourne, ſetting aſide ſecuritie: leſt a man be forſaken by the iuſt and ſecret iudgement of God, and be left in the power of the deuils, to be deſtroyed. So long as the grace of God is preſent with thée, be thou delighted in it:Grace delightfull. yet ſo, that thou thinke not that thou doeſt poſſeſſe the gift of God by an hereditarie right, ſo ſecure of it, as if thou couldeſt neuer léeſe it, leſt ſuddenly when the Lord ſhall withdraw his gift, and draw backe his hand, thou bée abaſhed in thy minde, and become more ſad then thou oughteſt. Happie art thou doubtleſſe,Beware. if thou take care to beware of carefulneſſe, the ſource of all euils.

11 God will not forſake thée, but take héedTake heed that God bée not forſaken of thée. God hath giuen thée grace,Pray. pray that he may alſo giue thée perſeuerance. God hath commanded thée that of thy ſaluation thou be ſure,Be ſure. but hée hath not commanded, that thou be ſecure.

13 Thou muſt fightFight. valiantly, that at length thou mayeſt triumph ſwéetly. Thy fleſh within thée fights againſt thée, an enemy by how much the nearer, by ſo much the fearefuller. The world about thée fights againſt thée, an enemy by how much of the greater number, by ſo much the more to bée feared. The deuill aboue thée fights againſt thée, an enemie by how much the more mightie, by ſo much the more to bée feared. Feare not in the ſtrength of God to wraſtle with thoſe enemies, in the ſtrength of God thou ſhalt get the victory.

Enemies not obſerued.14 But thou ſhalt not ouercome ſo great enemies by ſecurity, but by continuall fighting. The time of thy life, is the time of fight. Then art thou ſpecially ſet vpon, when thou knoweſt not that thou art ſet vpon. Then do they ſpecially gather their ſtrength, when they ſéeme to yéeld thée ſome reſt.

Be ready.They watch, and doeſt thou ſléepe? They prepare themſelues to hurt thée, and doeſt not thou prepare to reſiſt?

15 Many faint in the way, before a place can be giuen them in the Countrey. How many of the Iſraelites died in the Deſart, none of which attained vnto the promiſed Land? How many of the ſpirituall ſonnes of Abraham periſh in the deſart of this life, before they attaine the promiſed inheritance of the heauenly Kingdome?Thinke of examples. There is nothing of more force to ſhake off ſecuritie, then if wée thinke of the ſmall number of thoſe that perſeuere.

Therefore let there be ſo great deſire of the heauenlyDeſire of heauen. glorie in vs, and loue to come thither: let there be ſo great griefeGriefe, loſſe. that wée haue not yet attained it: let there bée ſo great feare,Euer feare. leſt wée ſhould not attaine it, that wée perceiue no ioy, vnleſſe it bée of thoſe things that miniſter vnto vs either helpe or hope to come thither.

16 What doth it auaile thée to reioyce for a moment,Ioy momentany. if thou bée inforced to lament euerlaſtingly? What ioy can there be in this life, if that paſſe away which delighteth, but that paſſe not away which tormenteth?

17 We liue ſecure, as if we had paſt ouer the houre of death and iudgement. Chriſt ſaith, that he will come to iudgement in the houre that we think not:Heare and feare. Vnprouided. the truth ſaith this, and repeates it againe: heare, and feare, If the Lord ſhall come in that houre in which wée think not, it is greatly to be feared leſt we come vnprouided to iudgement. If wée come vnprouided, how ſhall we be able to beare the ſeuere examination of this iudgement? Neuertheleſſe that which is loſt in this one moment,Loſt, neuer got againe Iudgment in a moment. cannot be gotten againe for euer. It ſhall be adiudged in the ſhortneſſe of one moment, what manner of men we ſhall be for all eternitie. In this one moment, life and death, damnation and ſaluation, eternall paine, and eternall glory, ſhall bée adiudged to euery one. O Lord which haſt giuen vs grace vnto good, giue vs moreouer perſeuerance in that which is good.

Tueſday Noone.

VVHat reward ſhall I giue vnto thee, O Lord, Pſalm 116.11. for all the benefits that thou haſt done vnto me?

Jlle negat Chriſtum, qui ſe non abnegat ipſum. Thou muſt deny thy ſelfe, or Chriſt. 5. Meditation. Of the denying of a mans owne ſelfe.

HE that will follow mée,Deny our ſelfe. let him deny himſelfe, ſaith our Sauiour: to deny himſelfe, is to renounce the loue of his owno ſelfe, the loue of a mans owne ſelf kéeps out the loue of God: if thou wilt be the Diſciple of Chriſt, it is neceſſarie, that the root of the loue of thine owne ſelfe dye in thée vtterly.Root out ſelf-loue. No man loues Chriſt but he that hates himſelfe. Vnleſſe the graine of corne that falls into the earth be dead, it brings forth no fruit: ſo alſo thou canſt not entertaine and receiue the fruits of the holy Ghoſt, vnleſſe the loue of thy ſelfe be dead in thy heart.

Abraham forſook his countrey. Gen. 12.1 The Lord ſaid to Abraham, Go out of thy owne land, and from thy kindred, and from the houſe of thy father, to the land which I ſhall ſhew thée. Abraham could not haue béene made ſo great a Prophet, vnleſſe hée had firſt gone out of his owne countrey. Thou ſhalt not bée a true Diſciple of Chriſt, and a true ſpirituall man, before thou departeſt from thine owne loue.

2 Iacob by the touching of the Angel did halt vpon one foot, the other being ſound and whole.Two feet double loue. By theſe two féet is vnderſtood a double loue, that of a mans owne ſelf, and that of God: then ſhall a man bée partaker of Gods bleſſing, when he ſhall halt on the foot of the loue of himſelfe, that other of the loue of God remaining whole and ſound.The eye. It cannot bée that with one and the ſame eye thou canſt behold heauen and earth: ſo it cannot be, that with one and the ſame will a man ſhould loue himſelfe inordinately and God too. LoueLoue the beſt onely. is the chiefeſt good of our ſoule, therefore wée muſt giue this chiefeſt good of our ſoule, to the chiefeſt of good, that is, to God.

3 Thy loue is thy God, that is to ſay,What thou loueſt, is thy God. whatſoeuer thou loueſt principally, that doeſt thou ſet vp in the place of God. Whatſoeuer thou loueſt chiefly, that thou thinkeſt to be chiefeſt: but God is truly the chiefeſt of all things: hée therefore that loues himſelfe,Selfe loue. Idolatry. thinketh himſelfe to be God, and ſets himſelfe vp in the place of God, which is altogether the greateſt idolatry.

4 That which thou doeſt eſpecially loue, that thou eſtéemeſt the end of all things and holdeſt it the laſt complement of thy deſires: but God alone is the beginning and end of the creatures: he is the firſt and the laſt: he alone fills the deſire of our heart,God fils all deſires. and nothing of that which is created can ſatiate the deſires: therefore thou oughtſt to preferre the loue of God, before the loue of thine owne ſelfe. God is the beginning and the end: in him therefore ought our loue to begin, in him alſo ought it to end.

5 The Eſſence of God is without al the creatures, euen as God was from euerlaſtingEuerlaſting. in himſelfe therefore withdraw thy loue from all the creatures. Such as thy loue is, ſuch alſo are thy workes. If thy works proceed out of true faith, and out of the loue of God, they are acceptable vnto God, and great in his eyes, although they be but little in the eyes of all men: if they procéed out of the loue of thine owne ſelfe, they can neuer pleaſe God.

The loue of a mans owne ſelfe doth defile all the excellenteſt works.

6 When Chriſt was in the houſe of Simon, Maries example good. a certaine woman broke a veſſell of precious ointment, and anointed the head of Chriſt: the worke appeareth to be ſmall, notwithſtanding it was acceptable vnto Chriſt, becauſe it did procéed out of true faith, Luke 7. pure loue, and ſerious contrition. The ſacrifice was a worke acceptable to God in the old Teſtament: notwithſtanding it did not pleaſe God that Saul Saul ill. did ſeparate the prey of the Amalekites, to offer ſacrifices vnto God. Why? becauſe this did not procéed out of the loue of God. For if he had loued God truly, he had not contemned the commandement of God of burning the ſpoyle: he loued himſelfe and his owne deuotion. Loue is a certaine fire, for ſo prayes the Church: Come holy Ghoſt, and kindle the fire of thy loue in the faithfull.Loue as fire aſcendeth. Fire doth not ſticke as faſtened in the earth, but alwayes goes vpward: ſo thy loue ought not to reſt in thy ſelfe, but to lift it ſelfe vpward vnto the Lord.

7 Moreouer, to deny a mans owne ſelfe, is to renounce his owne honour.Honour giuen to God, not our ſelues. The greateſt and higheſt honour is due to the chiefeſt good alone: God is the chiefeſt good. He that ſéeks his owne glory, cannot ſéeke Gods glory, as our Sauiour ſaid to the Phariſées: How can ye beléeue, which receiue glory one of another? Behold Chriſts example and follow it: he oftentimes teſtifieth of his owne ſelfe,Chriſt doth not ſeeke his own glory. that hée ſéekes not his owne glorie, that he receiues not honour from men, that he is humble in heart.

7 All thy gifts thou receiueſt from God, therefore giue all againe vnto God: all the riuersRiuers. of good things procéed from this fountaine of diuine goodneſſe: therefore let all good things bee carried againe into the Sea. The hearbs which are called Sollequia, Marigold. alwayes turne themſelues to the Sun, from whom they draw their life and nouriſhment: ſo with all thy gifts, and with all thine honour turne thee vnto God, and attribute nothing vnto thy ſelf. If thou haſt any thing of thy ſelfe,What haſt thou that thou haſt not receiued? thou mayeſt ſéeke thine owne honour, and attribute thy gifts vnto thy ſelfe: but becauſe thou haſt nothing of thy ſelfe, but all from God, therefore thou oughteſt not to ſéeke thine owne but Gods honour. A mans owne honour doth turne man away from God. There is an exampleExample. in Nabuchadnezzar which ſafe, This is that Babylon which I haue built for the houſe of my kingdome, in the ſtrength of my power, and for the glory of any Maieſtie.

8 But what follows? as yet the word was in the mouth of the King, when a voice came from heauen: I ſay vnto thée, Nabuchadnezzar, thy kingdome is gone from thee: they ſhall caſt thée out from among men, and thy dwelling ſhall be with the beaſts of the field. So if of thine owne honour and pride, that is to ſay, of the building of thine owne workes, thou eſteeme of thy ſpirituall Babylon, and giueſt the honour therof to thine owne ſelfe, and not to God alone, thou ſhalt be caſt out of the ſight of God.

9 To conclude,Gods will beſt. to deny a mans owne ſelfe, is to deny his owne will. We muſt alwayes obey the beſt will: but the will of God is alwayes beſt. We muſt obey his will, from whom wee haue all that we haue: but all things come from God vnto vs. We muſt obey his will, which alwayes leads vs to life, and to good: the will of God doth alwayes leade vs to life and to good. Delight in the Lord, and he will giue thée the requeſt of thy heart. Our owne will doth leade vs to death and damnation. Through what did our firſt Father fall out of the grace of God and ſtate of ſaluation, into eternall damnation? Setting aſide the will of God, he followed his owne will, he neglected the commandement of the Lord, and hearkened to the perſwaſion of the deuil.

10 Therefore the true diſciple of Chriſt, renounceth his owne will, and deſires to follow the will of God. Behold Chriſt, hée being in the agony of his paſſion, offers vp his owne will, as a moſt acceptable ſacrifice vnto God. Offer thou alſo thine owne will vnto God,Chriſts will offred to his Father. and ſo thou ſhalt performe that which Chriſt requires of thée, the denying of thy ſelfe. O Lord, let thy holy will be done, as in heauen, ſo alſo in the earth.

Creſcit ſub pondere palma. The Palme increaſeth vnder the weight. 10. Meditation. Of the profit of Temptation.

IT is profitable for the faithfull ſoule, to bée tried and confirmed by Temptations in this world.Chriſt tempted, Our Sauiour himſelfe would wraſtle with the deuill in the Wilderneſſe, that hée might ouercome him for vs: and for our ſaluation, and that hée might bée the firſt and faithfull fighter of our conflict. He deſcended firſt into hell, afterwards againe hée aſcended into Heauen: ſo the faithfull ſoule doth firſt deſcend to the hell of temptations, that ſhe may aſcend to the heauenly glory.

1 The people of IſraelIſrael. could not poſſeſſe the promiſed land of Canaan, vnleſſe they had firſt ouercome diuers enemies: neither can the faithfull ſoule promiſe to it ſelfe the kingdome of heauen, vnleſſe ſhée firſt ouercome the fleſh, the world, and the deuill. Temptation doth try vs, purge vs, illuminate vs. Temptation doth try vs: becauſe our faith being ſhaken with aduerſitie, is ſtrengthened more firmly on the Rocke of ſaluation, propagates it ſelfe wider into the branches of good works, & it is lifted vp higher into the hope of deliuerance.

2 When Abraham Abrahams ſacrifice. béeing commanded to ſacrifice his ſonne, ſhewed himſelfe readily obedient to the commandement of God, the Angel of the Lord appeared vnto him after the temptation, ſaying, Now I know that thou feareſt God, ſéeing thou haſt not ſpared thine onely Sonne for me: ſo if thou ſhalt offer vnto God the beloued ſonne of thy ſoule, that is to ſay, thine own will in temptations thou ſhalt be reputed truly fearing God, and ſhalt feele the talke of God in thine heart. The fire tryeth gold; temptation, faith.Faith trie by tentat on. It appeares in the battell how valiant the ſouldier is: ſo temptation ſhewes how ſtrong our faith is. When the boiſterous rage of windes, and the tempeſtuous waues of waters ruſh vpon the ſhip of Chriſt, then it appeares, of how little faith are ſome of his diſciples.

3 The Iſraelites, whom the Lord commanded to be led to ouercome the Midianites, were firſt tryed at the waters: ſo they are firſt tried in the waters of tribulations and temptations, which ouercomming their enemies, are to be brought into the heauenly countrey. Whatſoeuer aduerſitie therefore, whatſoeuer temptation happen to the faithfull ſoule, let her thinke it to be for probation, not for reprobation.

4 Temptation doth alſo purge vs. Our Phyſitian Chriſt doth vſe many graines of Aloes to draw out the peſtiferous humour of the loue of our ſelues, and the world. Tribulation doth ſtirre vs vp to ſearch our conſcience, and cals againe into our memory, the ſinnes of our life that is paſt. Yea, as the phyſicke of the body kéepeth vs from contagious diſeaſes: ſo tribulation preſerues vs from ſinnes. Man truly is alwayes inclined to fall, yet more in the time of proſperity,Eaſe ſlayeth proſperitie. then of aduerſitie. Riches are thornes vnto many: Therefore God pluckes vp the thornes, leſt they might ſtrangle their ſoules.

5 Varietie of worldly buſineſſeBuſineſſe. doth hinder many from the ſeruice of GOD: therefore God ſends them diſeaſes, that returning to themſelues, they may beginne to dye to the world, to liue to God. It hath béene profitable vnto many to haue falne from the high tower, either of wealth or honour, vnto the quiet reſt of a meane condition. The honourHonour. of the world lifts vp many vnto pride: God therefore ſends contempt, and withdraws that which nouriſheth pride.

ipes e vn •• rſtand •• g.6 Finally, temptation doth enlighten vs. We know not, we acknowledge not, vnleſſe it be in temptations, how fraile and vaine all the worlds comfort is. When Stephen was ſtoned, he ſaw the glory of Chriſt: ſo Chriſt ſhews himſelfe to the contrite ſoule in calamities. True and ſolide ioy comes not but from God dwelling in vs. God dwels in a contrite and humble ſpirit: it is affliction and temptation which makes the ſpirit humble and contrite: therefore true and ſolid ioy is in the ſoule of the afflicted.

7 Temptation is a certaine way to the knowledge of God: therefore the Lord ſaith, I wil be with him in trouble: I wil deliuer him, and make him ſée my ſaluation.

8 Tobias, when he was blinde, ſaw nothing of thoſe things which were aboue, beneath, or before him, no not himſelfe: but being illumined of God, by the Angel Raphael, he ſaw all things, which before he could not ſée: vſing no other medicine then the gallGall giueth ſight. of the fiſh: that by this it might be declared, that our eyes muſt bée anointed and illuminated with the gall of bitterneſſe, that we may come to the true knowledge of our ſelues, and the goods of the world.

9 Wherefore ſaith the Apoſtle, that wée know in an enigme or darke ſaying? becauſe we know in temptations, that God can make his Elect merry, vnder the forme of ſadneſſe: that hée can quicken them, vnder the forme of death: that he can heale them vnder the forme of diſeaſes: that hée can inrich them, vnder the forme of pouerty.

10 Therefore the croſſe and temptation ought to bée acceptable vnto him, which is not vngratefull vnto Chriſt that was crucified for vs, and tempted for vs. O good Ieſus, burne here,Correct vs O Lord. ſtrike here, that thou mayeſt ſpare vs in the world to come. O good Ieſus, which oft-times by ſparing doeſt caſt vs from thée, make vs by ſtripes to returne vnto thée. Afflict and preſſe our outward man, that our inward man may grow and bée liuely: fight, O good Ieſus in mée, againſt me.

11 Be thou my gouernour in ſtriuing, and my crowne in ouercomming. Let whatſoeuer aduerſitie I féele in my ſelfe, be the ſtrength and increaſing of my faith.Encreaſe our faith. Helpe, O good Ieſus, my weake faith, for ſo thou haſt promiſed in thine holy Prophet. Euen as a mother comforts her ſonnes, ſo will I comfort you. A mother doth foſter and nouriſh her ſucking Infant with very great care: ſo, O good Ieſus, lift vp and confirme my languiſhing faith. Grant that thy inward conſolations may preuaile more with me, then the contradictions of all men, and of the deuill: yea, then the thoughts of mine owne heart. O gentle Samaritane,Wine and oyle. powre biting wine into my wounds, but put thereto alſo the oyle of diuine conſolation: multiply thy croſſe, but vouchſafe vnto me further abilitie to beare it.

Quid homo? quid bulla? nihil ſunt. What is man? a ubble? othing. 11. Meditation. Of the ſtudy of true humilitie.

Wretched.THinke, O faithfull ſoule, on the miſerable condition of man, and thou ſhalt eaſily eſcape all the temptations of pride. Man is vile in his ingreſſe, wretched in his progreſſe, lamentable in his egreſſe.Sinfull. He is impugned of the deuils, hée is prouoked by temptations, he is inticed by delights, he is caſt downe by tribulations, he is wrapped in crimes, hée is ſpoyled bare of vertues, he is inſnared in euil cuſtomes.

1 Whence therefore art thouThou art. proud, earth and aſhes? What waſt thou before thy birth? ſtinking ſperme. What art thou in thy life? a ſacke of doung. What ſhalt thou bée after death? the food of wormes.Thou haſt If there be any good in thée, it is not thine, but Gods: nothing is thine but thy ſinnes: therefore thou mayeſt arrogate nothing of thoſe things that are in thée to thy ſelfe, but thy ſinnes Hée is a fooliſh and vnfaithfull ſeruant, which will bée proud of the goods of his Maſter.

2 Behold, O man, the example of Chriſt:See Chriſts example. all the glory of the heauens doth do ſeruice vnto him. Nay, he alone is true glory, and neuertheleſſe, he caſts away from himſelfe all worldly glory: be cryeth as yet, Learne of mée: becauſe I am méek and humble in heart.

3 The true louer of Chriſt is alſo an imitator of Chriſt. To whom Chriſt is deare, to him alſo his humility is deare. Let the proud ſeruantThe Seruant as the Maſter. be aſhamed and confounded, when the Lord of Heauen is ſo humble. Our Sauiour ſaith of himſelfe, that he is the Lilly of the Vallies,Lilly of the vallies. becauſe that hée which is the moſt noble flower, ſprings, and is preſerued, not on the hils, that is to ſay, in proud and loftie hearts, but in the lower Vallies: that is, in the contrite and humble mindes of the godly. For the humble ſoule, is verily the ſeat and delectable bed of Chriſt, as ſaith a certaine holy man.

4 True graceThe works of grace. doth not lift vp, but humble a man: therefore he is not as yet partaker of true grace, which doth not walke in the humilitie of heart.

5 The ſtreames of Gods grace do flow downewards, not vpwards. As the waters by nature do not go to high places: ſo the grace of GOD doth not flow but to humble hearts. The Pſalme ſaith,So ſingeth the virgin Mary. the Lord dwelleth on high, and beholds the low and humble things in heauen, and in the earth. This truly is wonderfull, that we do not draw neare to the greateſt and higheſt God, but by humilitie. He that is vile in his owne ſight, is great in Gods: he that diſpleaſeth himſelf, pleaſeth God.

6 God made the heauen and the earth of nothing. Epheſ. 2. As it was in the creation: ſo is it as yet in mans reparation. God creates of nothing, and he repaires of nothing. That therefore thou maiſt be partaker of the regeneration, and reparation,Be humble. be nothing in thine owne eyes, that is, attribute nothing to thy ſelfe, arrogate nothing to thy ſelfe. Wée are all weake and fraile, but iudge no man frailer then thy ſelfe. It hurts not if thou iudge thy ſelfe inferiour to all, and through humilitie put thy ſelfe vnder all: but it doth much hurt, if thou ſet thy ſelfe but before one.

7 The twenty foure Elders,Elders. that is to ſay, the whole Church triumphant, caſts away their crownes before the Throne, giues all righteouſneſſe and glorie vnto God: what then may a vile ſinner do? The Scraphins, the holy AngelsAngels. Iſa. 6. couer their faces in the ſight of the maieſtie of God: what may man do, ſo vile a creature, and ſo many wayes vnthankfull to his Creatour? ChriſtChriſt. the true and onely begotten Sonne of God, out of his wonderfull humilitie, deſcended out of heauen, and too e our fraile nature vpon him, ſet himſelfe as low as our fleſh, to death, to the Croſſe: what may man do, who through his ſinne hath departed ſo farre from God? Sée, O faithfull ſoule, with what wonderfull humility ChriſtFollow Chriſt. hath healed our pride: and doeſt thou as yet deſire to bée proud? By the way of his humility and paſſion, Chriſt entred into his glorie: and doeſt thou thinke that thou canſt come to the heauenly glory walking in the way of pride? The deuillThe deuil. for his pride was expelled out of the kingdome of heauen: and doeſt thou, which wert neuer yet in the glory of Heauen, goe thither wards, thorow the way of pride? Adam Adam. for his pride, was caſt out of Paradiſe, and doeſt thou deſire to come to the heauenly Paradiſe through the way of pride? Let vs deſire rather to ſerue and waſh the féete of others, with Chriſt, then to ſéeke for the more worthy place with the Deuill: Let vs bée humbled in this life, that we may be exalted in the life to come.

See thy want.10 Thinke alwayes, O faithfull ſoule, not of what thou haſt, but of what is wanting vnto thée. Grieue more for the vertues which thou haſt not, then bragge of the vertues which thou haſt. Couer thy vertues,Couer vertue. reueale thy ſinnes. For it is greatly to be feared, leſt if thou lay open the treaſure of thy good works, through glory, the deuil ſpoile thee thereof through pride.

11 The fire is beſt kept, if it be couered with aſhes: ſo the fire of Charitie is neuer kept more ſecurely, then when it is buried in the aſhes of humility. PridePrides miſchiefe. is the ſéed of all ſinnes: take héed therefore, that thou be not lifted vp, leſt it happen that thou bée caſt headlong into the déep pit of ſinne. Pride is the acceptable chamber of the deuill:The deuils Chamber. take héed therefore that thou be not litted vp, leſt it happen that thy wretched ſoule be ſubdued of the deuill. Pride is a winde that burnes and dryes vp the fountaine of Gods grace:Dryeth vp grace. take héed therefore that thou bée not lifted vp, leſt it happen that thou bée ſeparated from the grace of God.

12 Heale, O Chriſt, the ſwelling of our pride: let thy holy humility be vnto vs the merit of eternall life: let it bée alſo the example of our life: let our faith firmly embrace thy humility, and let our life conſtantly follow the ſame.

Tueſday, Euening Prayer.

I Will not hide my ſinne, like Adam, but I wil confeſſe againſt my ſelfe, mine owne vnrighteouſneſſe, that there may be an healing of my ſinne, that thou, O Lord, mayeſt do all mine iniquitie out of thy ſight: I will bewaile mine originall corruption, I will confeſſe againſt my ſelfe mine actuall tranſgreſſion: my beſt things are but bad, my worſt things are abhominable, Lord, be mercifull vnto me a ſinner.

While ſinne dwelleth in my houſe, whileſt the deuill daily fights againſt my ſoule, and layes ſiege vnto it, I will not ſay to my ſoule, Peace, peace, when there is no peace; but I will ſtand vpon my guard, leſt in my ſecuritie the enemie oppreſſe me at vnawares. To whom ſhould I flye for ſuccour in all my diſtreſſes, but to my Sauiour? O Chriſt, I will cleaue vnto thee, I will leaue, I will deny, I will hate my ſelfe for thy loue: I will loue thee aboue all things, I will honour thee aboue all other, I will reſigne my will to thine, ſince I haue learned, that mine own will leads me to death, and to damnation, but thy will to life and health.

Giue ſtrength, O Lord, that I faint not for the fiery trial, but that I may ſtand faſt in the euill day, & poſſeſſing my ſoule in patience, by thy helpe profit by all manner of Temptations. Aboue all things, O Lord, let not pride get the vpper hand of me; but grant me, that conſidering mine owne vileneſſe and miſerie, and looking vpon the example of thine humilitie, I may from thence learne to bee lowly and ſmall in mine owne eyes, that ſo thou maieſt exalt me in the time of need. In concluſion of this my prayer, I pray thee to cloſe vp mine eyes this night in quiet ſleep: yet while mine eyes ſleepe, O Lord, let my heart watch and wake vnto thee. Lighten thou mine eyes, O Lord, that I ſleepe not in death, but raiſe mee heere from the death of ſinne, to the life of grace elſewhere, to the life of glory, that therein thy light I may ſee light, and bee partaker of thy glory. Amen.

Wedneſday, Morning Prayer.

IT is the word of Truth it ſelfe, which ſaith, Aske, and it ſhall bee giuen vnto you: I wretched creature (O Lord) which know my ſelfe to haue falne into the hands of thoſe theeues, which haue not onely wounded me, but alſo vtterly ſtript me of grace, ſo that to me is left no good thing, relying with aſſurance on the confidence of this word and promiſe, doe aske thoſe things at thy hands, which my ſoule wanteth, whereof ſhee hath beene ſpoyled, that thou with a free hand mayeſt giue them vnto mee. Now of the things whereof I feele my ſelfe to ſtand in need, what ſhall I aske firſt? Euen thy grace to ſtrengthen me in mine inward man, that I may bee able to reſiſt and ouercome mine owne corruptions, mine owne euill nature, the law of ſinne in my members, which contradicting the law of my mind, leades mee captiue to ſinne, and drawes mee to deſtruction. Thy grace (O LORD) I begge and craue, without which I can doe nothing, which ſtrengthening mee in thee, I am able to do all things. Next to this gift of grace, the gift of feare beſtow vpon me, O Lord, thy feare to wound my fleſh, leſt the loue of ſinfull fleſh deceiue me: with theſe giue me a firme faith, with faith, ſound hope and confidence, then let all other vertues and ſpirituall graces come trouping into my ſoule, like the company of Leahs children into Iacobs houſe, with temperance, patience; with patience, humilitie; with humilitie, true obedience; and with theſe, meekneſſe and holineſſe, chaſtitie of minde, chaſtity of bodie, the loue of thee my God, and the loue of my neighbour. O gracious and louing God, withdraw not thy ſelfe from my helpe, withhold not from thy ſeruant any thing that ſhall be good for him, but fill my ſoule with all ſpirituall benediction, that it may bee as the field which the Lord hath bleſſed, ſweetly ſmelling, richly fruitfull in all grace and goodneſſe, which thing I beſeech thee to grant vnto mee for thy deare Sonnes ſake Chriſt Ieſus.

Bona ſpes confundere neſcit. Good hope ſhameth not. 12. Meditation. Of the aſſurance of our ſaluation.

VVHy art thou troubled,Thy Creator maketh. O my ſoule? why doeſt thou as yet doubt of the mercy of GOD? Remember thy Creator, who created thée without thée; who formed thée in ſecret, when the houſe of thy body was framed, in the lower parts of the earth. Hée therefore which vndertooke the care of thée when as yet thou wert not, ſhould not hée take a care of thée, after be hath made thée to his owne Image?After his own image I am the creature of God, I turne mée to my Creatour. What if my nature bée infected of the Deuill? what if it bée maymed and wounded of théeues, that is to ſay, of ſinners? yet my Creatour liues as yet:Creatour cureth. hée that could make me, hée alſo could renue mée. He that created mée without any euill, can alſo take from mée all euill, which being entred into me by the ſuggeſtion of the Deuill, by Adams tranſgreſſion, and by mine owne action hath gone through my whole ſubſtance. Therefore my Creator can renue me, if ſo be he will. Yea,Gods loue. and he will: for who euer hateth his owne worke? Are not wée before him as clay in the hands of the Potter? but if hée had hated mée, hee had neuer created me of nothing. He is the Sauiour of all, eſpecially of thoſe that beléeue.

1 He hath created me wonderfully,Chriſts Paſſion. but he hath redéemed mee more wonderfully. It neuer appeared more clearly that God loued vs, then in his wounds and paſſion. Phil. 2. He is truly beloued for whom the onely begotten is ſent out of the boſome of the Father.

2 If thou didſt not deſire my ſaluation O Lord Ieſus, wherefore ſhouldeſt thou deſcend from heauen? but thou haſt deſcended to the earth, to death, to the croſſe. That God might redéeme his Seruant,Redemption. he ſpared not his Sonne. He therefore loues mankinde with a truly great loue, which for the redemption of mankinde deliuered his Sonne to bée afflicted, to be ſlaine, to bée crucified.

3 It is altogether a deare and great price, with which we are redéemed: deare therefore and great is the mercy of the Redéemer. It may ſéeme therefore to ſome, that God louethHis loue in adoption. his choſen ſonnes, as well as his only begotten Sonne. For that on which we beſtow any thing, is dearer then that on which we beſtow nothing. That he might haue adopted ſonnes, he ſpared not his naturall and coeſſentiall Sonne.

4 What great thing is it therefore, that he hath prouided for vs manſions in the houſe of heauen:Manſions in heauen. when he hath giuen vs his owne Sonne, in whom is all the fulneſſe of his Godhead? Surely where is the fulnes of the Godhead, there is the fulneſſe of eternall lifeFulneſſe of eternall life. and glory. But if he hath giuen vs the fulneſſe of eternall life in Chriſt, how ſhall hée deny vs the leaſt particle thereof? The heauenly Father loues vs ſonnes adopted with a truly great loue, for whom he deliuered vp his onely begotten Sonne. The Sonne embraceth vs with truly great loue, which for vs deliuered vp himſelfe. That he might make vs rich,Maketh vs rich. hée endured extreme pouerty: for hée had not where he might lay downe his head. That he might make vs the ſonnesSonnes. of God, hée was borne man. Neither hauing once performed the worke of our redemption, doth he afterward neglect vs: but hée is as yet placed on the right hand of the Maieſty of God,Maketh ſtill interceſſion Obtaineth all things. and makes interceſſion for vs.

5 What will he not obtaine for me neceſſarie to ſaluation, when hée hath imparted himſelfe to deſerue my ſaluation? What will the Father deny the Sonne, who was made obedient vnto him, euen vnto the death, yea, the death of the Croſſ ? What will the Father deny the Son, which hath accepted the price of redemption, paid by the Sonne? Great is mine aſſurance in the holy ſpirit. For my Sauiour dyed to ſend him to my comfort. He tells my ſpirit I am the ſonne of God. Hée helpes me to cry to my Father. Yea, in this ſinfull vale hée leads me to the land of righteouſneſſe.

Rom. 8. Nothing ſeparateth frō Gods loue: Not Satan6 Let my ſinnes accuſe me, I truſt in this Interceſſor: hée is greater that excuſeth, then he that accuſeth. Let my weakneſſe affright me, I glory in his ſtrength. Let Satan accuſe me, ſo that this Mediator excuſe me: Let heauen and earth accuſe me, and ſue mée guilty of iniquitie: it ſufficeth me, that the Creator of heauen and earth, and righteouſneſſe it ſelfe, doth intreat for me.

7 It ſufficeth me to merit, to know that my merit is not ſufficient.Not ſinne It ſufficeth me to haue him fauourable vnto mée, againſt whom onely I haue ſinned. Whatſoeuer he hath decréed not to impute, ſhall be as if it had not béene. Neither doth it moue me, that my ſinnes are both heauie and diuers, and often doubled: for vnleſſe I were laden with my ſinnes, I ſhould not deſire his righteouſneſſe.

8 Vnleſſe I had a diſeaſe, I ſhould not craue the helpe of the Phyſitian. He is the Phyſitian, he is the Sauiour, he is the righteouſneſſe, he cannot deny himſelfe. I am ſicke, I am damned, I am a ſinner, I cannot deny my ſelfe: Haue pitie vpon mée, O thou the Phyſician: O thou the Sauiour: O thou the righteouſneſſe: O thou the comforter and reioycer of the heart. Amen.

In Chriſto electio facta. God choſe in Chriſt. 13. Meditation. Of Predeſtination.

By Gods decree before the foundation of the world. Reu. 13. & 17. Epheſ. 1.AS often, O deuout ſoule, as thou wilt thinke of thy predeſtination, behold Chriſt hanging on the Croſſe, dying for the ſinnes of all the world, riſing againe for our righteouſneſſe. Begin from Chriſt lying in the manger, and ſo ſhall ſhy diſputation of Predeſtination go on in good order.

Choſen in Chriſt.1 God hath choſen vs before the foundations of the world were laid, but yet the election was made in Chriſt. If therefore thou bée in Chriſt by faith,Faith. doubt not that the election doth pertaine vnto thée alſo. If thou cleaue vnto Chriſt with a firme confidenceConfidēce. of heart: doubt not that thou art in the number of the elected.

2 But if from the former, without the bounds of the WordNot without the Word. thou wilt ſearch the depth of Predeſtination, it is greatly to be feared leſt thou fall into the depth of deſperation. Without Chriſt God is a conſuming fire: take héed therefore that thou come not neare this fire,God a fire without Chriſt. leſt thou be conſumed. Without the ſatisfaction of Chriſt, God by the voice of his Law doth accuſe all, doth condemne all; take héed therefore, that thou draw not the myſtery of predeſtination out of the Law. Inquire not into the reaſons of Gods counſels,Predeſtination no in the law leſt thy thoughts do much ſeduce thée.

Be ſober.3 God dwelleth in the light that no man can attaine vnto, endeauour not raſhly to go forward vnto it.The Goſpel ſafe. But yet God hath reuealed vnto vs the light of the Goſpel: in this thou maieſt ſafely enquire after the doctrine of this ſecret,The ſecrets belong to God, the reuealed thing to vs. Deut. 16. in this light thou ſhalt ſée true light. Leaue the profunditie of this eternall and from euerlaſting made decrée, and turne thée to the clearneſſe of the manifeſtation made in time. Iuſtification, that is made in time, is the looking-glaſſe of Election, which was made without time.

4 Acknowledge out of the lawLaw. the wrath of God for ſinnes, and repent thée. Acknowledge out of the Goſpel,Goſpel. the mercy of God for Chriſts merit, and apply that by an aſſurance to thy ſelf. Acknowledge the nature of Faith,Working faith. and ſhew it through a godly conuerſation. Acknowledge Gods fatherly chaſtiſement in the croſſe,Correctiō. and beare it with patience. Then at length begin to handle the doctrine of Predeſtination. This method hath the Apoſtle ſhewed vs: let the true diſciple of the Apoſtle follow this method.

5 Thrée things there are, which are alwayes to be obſerued in this myſtery. The mercy of God,Gods mercie. that loues vs: the merit of Chriſt,Chriſts merit. that ſuffers for vs: the grace of the holy Ghoſt,Grace of the Spirit. that calls vs by the Goſpell.

6 Great is the mercy of God, becauſe hée hath loued all the world. The earthGreat as the earth. is full of the mercy of the Lord, nay, it is greater then the heauen and the earth. For it is ſo great as God himſelfe is: becauſe God is loue.As himſelf He hath teſtified in his word, that he would not the death of a ſinner.Saith it. If this be little, he hath alſo confirmed it with his oath.Sweareth it. If thou canſt not beléeueBeleeue. God when hée promiſeth, at leaſt beléeue him when he ſweares for thy ſaluation.

7 He is called the FatherFather. of mercies, becauſe it is his propertie to pitie and to ſpare.Pity from himſelfe. He takes the cauſe and originall of ſhewing pitie from his owne:Iudgement from others. of iudging and reuenging rather from another. So that taking of pitie ſéemes to procéed farre otherwiſe from his heart, then taking of puniſhment. Great alſo is the merit of Chriſt, becauſe he hath ſuffered for vs all.Loue in creation. What therefore could proue the loue of God more openly, then that he loued vs, when as yet we were loſt, becauſe it is of his loue that we are created?In giuing his Sonne. He loued vs moreouer when wée were turned away from him, becauſe it is a part of loue, that hée gaue his Sonne vnto vs to be a Redéemer. To the ſinner that is adiudged to eternall torments, and not hauing wherewith he may redéeme himſelfe, ſaith God the Father, Take my onely begotten, and giue him for thée. The Sonne himſelfe ſaith Take me, and redéeme thy ſelfe.

8 Chriſt is the flower of the field,Cont. not the flower of the Garden:Chriſts merit open. becauſe the ſauour and ſmell of his grace is not ſhut vp to a few, but opened vnto many. And leſt thou ſhouldeſt doubt of the greatneſſe of his merit, Chriſt,To his enemies. when he ſuffered, prayed for thoſe that crucified him and poured forth his bloud for them which poured forth his bloud themſelues.

9 Great alſo and large are the promiſes of the Goſpell: becauſe Chriſt ſaith, Mat 1 . All come. Come vnto me all ye which labour. That which was performed for many, is offered vnto many. As much as thou ſhalt ſtretch forth the foot of confidence in theſe good things: ſo much alſo ſhalt thou obtaine. Chriſt denies his graceGrace. vnto none, but to him that thinkes himſelfe vnworthy of it. Conſider therefore O faithfull ſoule, theſe thrée propsThree props. of Predeſtination, and leane on them with a firme confidence of thine heart. Conſider the benefits of Gods mercy, that are paſt, and thou ſhalt not doubt of finall perſeuerance.

Creation.10 When as yet thou waſt not, God created thée: when thou wert damned by Adams fall, hée redéemed thee:Redemption. Calling. Inſtruction. when thou didſt liue in the world, out of the Church, hée called ſhée: when thou wert ignorant, he inſtructed thée: when thou wenteſt aſtray,Seeking. hée brought thée backe: when thou didſt ſinne, he corrected thée:Correctiō Vpheld. when thou ſtoodeſt, he held thée: when thou didſt fall, he raiſedRaiſed. thée vp: when thou didſt go, he led thée:Load. Receiued when thou cameſt vnto him, hée tooke thée vp: in expecting thée, he ſhewed his long ſuffering:Patience. Pardon. in pardoning, that he was eaſie to be intreated.

11 The mercy of God goes before thée,Mercy firſt and laſt. hope firmely that it will follow thee alſo. The mercy of God doth preuent thée, that thou mayeſt be healed, it will follow thée alſo that thou mayeſt bée glorified. It preuenteth thée, that thou maieſt liue godly, it will follow thée alſo,The Lord preſerues that thou maiſt liue for euer with him. Wherefore is it, that falling thou art not bruſed? Who hath put vnder his hand? who but the Lord? Truſt therefore hereafter alſo in the mercy of God, and hope firmely for the end of thy faith, eternall ſaluation.

Gods hands ſafe12 In what hands alſo can the matter of thy ſaluation more ſafely lye, then in thoſe which haue made heauen and earth? in thoſe which are not ſhortened? in thoſe which do flow with the bowels of mercy: neither want their holes, by which it may flow out?

Election for ſanctification:13 Howbeit, thinke, O deuout ſoule, that we are choſen of God, that we ſhould be holy and without rebuke. In whom therefore there is not the ſtudy of an holy life, to them the benefit of election doth not pertaine. We are choſen in Chriſt: in Chriſt wee are by faith: faith ſhewes it ſelfe forth by loue: therefore where there is not loue, there is no faith: where there is no faith, there is no Chriſt: where there is no Chriſt, there is no election. Truly, the foundation of God abideth ſure, hauing this ſeale, the Lord knoweth who are his. But yet let him depart from iniquitie, whoſoeuer calls on the Name of the Lord. No man ſhall ſnatch the ſhéepe of Chriſt out of his hand: but yet let the ſhéepe of Chriſt heare his voice. We are the houſe of God: but let vs retain the confidence and glory of our hope firme vnto the end. O Lord, which haſt giuen vnto vs to will, giue vnto vs alſo to do thy will.

Mors Chriſti vita piorum eſt. Chriſts death Saints life 14. Meditation. Of the ſatiſfaction for our ſinnes.

COme vnto me, ye which labour and are heauy laden, and I will refreſh you: they are the words of our Sauiour. Truly, O Lord Ieſus, I am too much laden, and grone vnder the burthen of ſinne: but I haſte me vnto thée, the fountaine of liuing water.Chriſt firſt came, to entice vs to come. Come vnto me, O Lord Ieſus, that I may come vnto thée. I come vnto thée, O Lord, becauſe firſt thou cameſt vnto me. I come vnto thée, O Lord Ieſus, and carefully I ſéeke thée: for I finde no good in my ſelfe.No helpe in man. But if I could finde any good in my ſelfe, I ſhould not ſeeke thée ſo carefully. Truly, O Lord Ieſus, I labour and am laden: neither can I compare my ſelfe to any of thy Saints: or elſe of penitent ſinners, vnleſſe perchance to the Thiefe vpon the croſſe. Haue pitie vpon me, O Lord, becauſe thou hadſt pitie vpon the Thiefe on the croſſe.

1 I haue liued wretchedly, I haue liued in ſinnes,Deſire a good death by Chriſts mediation but I deſire to dye godly: but I deſire to dye in righteouſneſſe. But pietie and righteouſneſſe is farre from my heart: therefore I flye to thy piety, and to thy righteouſneſſe. Let thy ſoule (O Lord) helpe mée, which thou haſt laid downe for a redemption for many. Let thy moſt holy body helpe me, afflicted for me with ſcourges, ſpittings, buffets, and thornes, and faſtened alſo to the croſſe. Let thy holy bloud, O Ieſus, helpe me, which was poured out of thy ſide, as thou didſt ſuffer and dye, which cleanſeth vs from all ſinnes.Diuinitie reſting, but preſent in the paſſiō. Let thy moſt holy Diuinitie helpe me, which ſuſtained thy humane nature in thy paſſion, and which reſting, and not ſhewing it ſelfe forth, the moſt holy myſterie of our Redemption was wrought, and which added infinite power and weight to thy holy Paſſion: So that God hath purchaſed mée poore wretch to himſelfe with his bloud. Let thy wounds helpe me, in which is all my ſoules ſaluation.Chriſt ſuffered for ſinners, not for himſelfe. Let thy moſt holy paſſion helpe me, let thy merit helpe me, my laſt refuge and remedie againſt ſinne, for that which thou haſt ſuffered, thou haſt ſuffered for me.

2 That which thou deſeruedſt, that doſt thou alſo deſerue for me, and mine vnworthineſſe.God giueth his Sonne. Therefore God doth commend his charitie and loue in vs, and doth proue it by a teſtimonie that excéeds the vnderſtanding of all men, yea, of the Angels, that Chriſt dyed for vs, when as yet we were ſinners,To ſinners and the enemies of God.

3 Who wonders not hereat? who can chooſe but bée amazed? being intreated of no man, yea being hated of men, the moſt mercifull Sonne of God doth intreat ſinners and his enemies. Neither doth he onely intreat:Satisfactiō by Natiuity, holy Life, Paſſion, Death. but he alſo makes ſatisfaction to the iuſtice of God, by his natiuity moſt poore, by his life moſt holy, by his paſſion moſt bitter, by his death moſt cruell.

4 O Lord Ieſus,Ieſus loueth firſt. which didſt intreat for me, ſuffer and dye for me, before I could deſire thy merit and paſſion, or could ſollicite thée with prayers to pay my Redemption: how wilt thou caſt me from thy face? how wilt thou deny me the fruit of thy moſt holy paſſion, when now out of the déepes I cry vnto thée,Cries not caſt away. and deſire the fruit of thy merit with teares and groanes.

5 I was an enemy by nature: now ſince thou haſt dyed for mée, I am become a friend, a brother, and a ſonne by grace. Thou heardſt thine enemie, when hée did not yet intreat thée: how ſhalt thou deſpiſe thy friend when hée comes vnto thée with teares and prayers:A friend not deſpiſed. Thou wilt not caſt him forth that comes vnto thée, becauſe thy Word is truth.Come but in Gods truth.

6 Thou haſt ſpoken vnto vs in ſpirit and truth, and we haue receiued of thée the words of eternall life. Attend, and lift vp thy ſelf, O my ſoule: before we were ſinners by nature, now we are iuſt by grace before wee were enemies, now we are friends and allies: before our help was in the death of Chriſt, now alſo in his life: before we were dead in our ſinnes, now we are quickened in Chriſt.

7 O the great loue of God, wherewith he loued vs! O the abundant riches of his diuine grace,Diuine riches. whereby hée hath made vs to to fit together in heauenly places! O the bowels of the mercy of our God, in which hée hath viſited vs, riſing from on high!Of death. Rom 5.10. Of life. Now if the death of Chriſt hath brought life and righteouſneſſe to vs, what can his life? If our Sauiour payed a price to his Father for vs dying, what ſhall he do liuing, and making interceſſion for vs? For Chriſt liues and dwels in our hearts, if ſo be there liue and flouriſh in them the remembrance of his moſt holy merit.

8 Draw me, O Lord Ieſus, Cant. 1.5. that I may poſſeſſe that in verie truth, which here I expect in a ſure hope: let thy Miniſter,The Seruant with the Maſter I beſéech thée, be with thée and ſée the brightnes which thy Father hath giuen thée: let him inhabite the manſion, which thou haſt prouided for him in thy Fathers houſe. Bleſſed are they that dwell in thy houſe, O Lord, they ſhall praiſe thée for euer and euer.

Wedneſday Noone.

Pſal 68.16:TVrne thee vnto me, O Lord, & haue mercy vpon me: giue thy ſtrength vnto thy ſeruant, and helpe the ſon of thine handmaid.

Nomine quid Jeſu ſuauius eſſe poteſt? What can be ſweeter then the name of Ieſus? The ſweeteſt. 15. Meditation. Of the name of Ieſus.

O Good Ieſus, bée thou alſo vnto me Ieſus: for thy holy Name, haue pitie vpon mée. My life doth condemne me, but the Name of Ieſu will ſaue me. For this thy name, do vnto mée according to thy name. And whereas thou art a true and great Sauiour,Ieſus reſpecteth ſinners. thou doſt alſo reſpect true and great ſinners. Haue mercy vpon me, O good Ieſus, in the time of mercy, leſt thou condemne me in the time of iudgement. If thou receiue me within the boſome of thy mercy,Ieſus ample. thou wilt not be for me more ſtraitned. If thou diſtribute vnto me the crummes of thy goodneſſe, thou wilt not be therefore more néedy. For me thou haſt béen borne, for me thou haſt béene circumciſed, be thou alſo vnto me Ieſus.

1 O how ſwéet and delectable is this name! for what is Ieſus, but a Sauiour? and what inconuenience can happen vnto thoſe that are ſaued? what can wée aske, or what can wée expect as yet beyond our ſaluation?Deſire it in thy particular. Take mée, O Lord Ieſus, within the number of thy ſonnes, that with them I may praiſe thy holy and ſauing name.Where ſin aboūdeth, grace aboundeth. Rom. 5: If I haue taken away mine owne integritie, haue I alſo deſtroyed thy mercy? If I wretched man, was able to deſtroy and damne my ſelfe, art not thou therefore, mercifull Lord, able to ſaue me? Do not, O Lord, attend ſo to my ſinnes, that thou forget thy mercie. Do not ſo weigh and ponder my defaults, that they preponderate thy merit. Do not attend ſo vnto mine euill, that therefore thou forget thy good. Be not mindfull of thine anger againſt the guilty, but be mindfull of thy mercy toward the wretched.

Ieſus ſheweth our miſery to helpe vs.2 Thou which haſt giuen me a minde that I might deſire thée, wilt thou withdraw thy ſelfe from my deſire? Thou which haſt ſhewed vnto me mine vnworthineſſe, and iuſt damnation, wilt thou hide from me thy worthines, and promiſe of eternall life?

3 My cauſe is to be handled before the iudgement ſeat in heauen:Ieſus is Iudge. but it comforts me, that the name of Sauiour is aſſigned vnto thée in the Court of heauen: becauſe that name was brought by an Angel from heauen.

4 O moſt mercifull Ieſus, to whom wilt thou be Ieſus, if to wretched ſinners, which ſéeke grace and ſaluation, thou wilt not bée Ieſus?Ieſus calleth not the righteous but ſinners. They that truſt to their owne righteouſnes and holineſſe, ſéeke ſaluation in themſelues: but I, becauſe I finde nothing in my ſelfe worthy of eternall life, flye vnto thée my Sauiour. Saue me that am condemned: haue mercy vpon mée a ſinner: iuſtifie mée that am vnrighteous: abſolue mée that am accuſed. Thou (O Lord) art truth, thy name is holy and true. Let therefore thy name be true in me, be thou alſo vnto me Ieſus and a Sauiour.

Euery where be Ieſus.5 Be thou vnto me Ieſus in this life preſent: be thou vnto mée Ieſus in death: be thou vnto mée Ieſus in the laſt iudgement: bée thou vnto me Ieſus in the life eternall. Yea, thou wilt be, O good Ieſus, becauſe as thou art inuariable in Eſſence, ſo thou art inuariableInuariable in mercy: thy Name ſhall not be changed, O Lord Ieſus, for me one onely wretched ſinner, but thou wilt alſo be vnto me a Sauiour. For thou doeſt not caſt forth a doores him that comes vnto thée. Thou that haſt giuen mée a will to come, wilt giue me alſo fauour, Ioh. 6. that comming I may be receiued. For thy words are truth and life.

6 Let the propagation of originall ſinne in me condemne mée:Conquer through him that loued vs. notwithſtanding, thou art vnto mée Ieſus. Let my conception made in ſinne condemne mée: notwithſtanding thou art vnto me Ieſus. Let my ſhape made in ſinne and vnder the curſe condemne me: notwithſtanding thou art my Sauiour. Let my corrupt natiuity condemne me: notwithſtanding thou art my ſaluation. Let the ſinnes of my youth condemne mée: yet thou art my Ieſus. Let the leading of my whole life, ſpotted with moſt grieuous ſinnes condemne me: yet thou remaineſt my Ieſus. Let death which is to bée inflicted vpon mée for my ſinnes and diuers offences condemne mée: yet thou art my Sauiour. Let the moſt diſtrict ſentence of the laſt Iudgement condemne mee: yet thou art my Ieſus.

Death in vs, life in Ieſus.6 In me is ſinne, reprobation, damantion: in thy name is righteouſneſſe, election, ſaluation: but I haue béen baptized into thy name: I beléeue on thy name: I will dye in thy name: I will riſe againe in thy name: I will appeare before the iudgement in thy name. All things are prouided for vs in this name, and ſhut vp like a treaſure: ſo much is wanting of theſe good things, that I detract by my diffidence. Which that thou mayeſt command to be farre from me, I pray thée by that very name, O good Ieſus, that I be not damned by my fault and vnbeliefe, whom thou deſireſt to haue ſaued by thy precious merit, and thy ſauing name.

Fulgent cunabula Chriſti. Chriſts cradle doth ſhine 16. Meditation. Of the Myſteries of the Incarnation.

LEt vs withdraw our mindes a little from theſe temporall things,The Natiuity. and behold the myſteries of the Natiuity of our Lord. The Sonne of God deſcendeth out of heauen vnto vs, that we may obtaine the adoptionAdoption. of ſonnes. God is made man, that man may bée made partaker of the diuineDiuine. grace and nature. Chriſt would bée borne about the euening of the world, that he might ſignifie that the benefits of his Incarnation do not concerne this lifeLife. preſent, but the life eternall.

1 He would be borne in the time of Auguſtus the peaceable,Peace. which hath made mankinde at peace with God. Hée would bée borne in the time of the ſeruitude of Iſrael, which is the true deliuerer,Deliuerer. and auenger of his people. He would be borne vnder the Empire of another Lord,Empire of another world. as hée whoſe kingdome was not of this world. He is borne of a Virgin, that he may ſignifie that he is not conceiued and borne but in the hearts of them which are ſpirituall Virgins,Spirituall Virgins conceiue Chriſt. Reu. 14. that is, whoſe mindes do neither cleaue to the world, nor to the Deuill, but to God in one ſpirit. He is borne pure and holy, that he may ſanctifie our impure and defiled natiuity.Sanctifie our natiuity. Hée is borne of a Virgin that was eſpouſed to a man, for the honour of Matrimony, inſtituted of God, and to draw vs to loue our ſpirituall marriage with him He is borne in the darkneſſe of the night,Enlighten the darke world. which was the true Light, inlightening the darkneſſe of the World. Hée is borne in Bethlehem, that is to ſay, in the houſe of Bread, which brought with him moſt plentifull food of the heauenly benefits. He is laid in a cratch, which is the true foodFood. of our ſoules. Iohn 6. Hée is borne betwéene an Oxe and an Aſſe, that he might reſtore men vnto their ancient dignitie,Dignity. which were made like vnto the beaſts by ſinne. Hée is the firſt begotten, and the onely begotten of his mother in earth, which according to his diuine nature is the firſt begotten, and the onely begotten of his Father in heauen, that we might be numbred among the firſt begotten, whoſe names are written in heauen. He is borne poore and néedy, that hée may get for vs the heauenly Riches.Riches. Hée is borne in a vile Stable of Cattell, that hée may bring vs to the Palaces of the heauenly Court.Heauenly places.

2 The meſſenger of ſo great a benefit is ſent out of heauen, becauſe none in the earth did vnderſtand his greatneſſe. Of celeſtiall gifts, there is alſo worthily a celeſtiall meſſenger. Mat 11. Angels fellows. The armies of the Angels reioyce, which may haue vs fellows of their happines, for the incarnation of the Sonne of God.

3 So great a miracle is firſt told to Shepheards, becauſe the true Shepheard of our ſoulesShepheard of ſoules. was come to bring backe the loſt ſhéepe into the way. The matter of ſo great ioy is told to the contemned and ignoble,Ignoble partake in Chriſt. becauſe none can bée made partaker thereof, which doth not diſpleaſe himſelfe in his owne eyes. This Natiuity is told to them that watch by their flock, becauſe not they which ſnort in ſinnes, but whoſe heart doth watch to God,Watchfull. are made partakers of ſo great a gift. The company of the heauenly Souldiers doth triumph,Angels ioy which was grieuouſly ſorrowfull for the fault of our firſt Parent.

4 The brightneſſe of that Lord and King,A light in darkneſſe. appeares in the Heauens, whoſe baſeneſſe man did deſpiſe in the earth. The Angel commands to let go feare, becauſe he was borne, which was to take away out of the midſt,Caſt out feare. the cauſes of all feare.

5 Ioy is denounced out of heauen, becauſe the Author and giuer of all ioy was borne.Reioyce. Ioy is commanded, becauſe the enmity betwéene God and men, the cauſe of all ſadneſſe, is remoued. GloryGlory. is giuen vnto God on high, which our firſt parent, by the vnlawfull tranſgreſſion of the commandement, would haue ſnatcht away.

6 True peacePeace. is gotten by this Natiuity, becauſe before men were enemies vnto God: before their owne conſcience was an aduerſary vnto them: before they were at difference with themſelues, betwéene themſelues. True peace is reſtoredReſtored. to the earth, becauſe he is ouercome which did hold vs captiues.

Goe to Chriſt.7 Let vs alſo with the Shepheards goe vnto Chriſts Cratch, that is, the Church, and wée ſhall finde this infant wrapt vp in Swathes, that is to ſay, the holy Scriptures. Let vs alſo conſerue with Mary, the holy Mother of the Lord,Keep his words. the words of ſo great a myſtery, and let vs renue the ſame alwayes in our dayly remembrance. Let vs with our voyce follow the Angels that ſing before vs,Sing with Angels. and let vs giue deſerued thankes for ſo great a benefit. Let vs reioyce and be glad with the whole heauenly army.With the heauenly Army. For if the Angels doe reioyce ſo greatly for our ſakes: how much more ought wee to reioyce, for whom this Infant was borne and giuen?

8 If the Iſraelites did lift vp their voyces,With Iſrael and ſhout when the Ark of the couenant was brought vnto them, which was the figure and ſhadow of the Lords incarnation: how much ſhould wee reioyce that the Lord himſelfe hath deſcended, taking our fleſh vpon him? If Abraham With Abraham. did reioyce when he ſaw the day of the Lord, and when the Lord appeared vnto him in the ſhape of a man taken vpon him for the time, what ſhall we doe, when he hath ioyned our nature vnto him in a perpetuall and indiſſoluble league?

9 Let vs here maruell at the infinite bounty of God, who when we could not aſcend to him,Admire Cods bounty. would himſelfe deſcend vnto vs. Let vs wonder at the infinite power of God, which of two things moſt diſtant, that is to ſay, the diuine and humane nature, could make one thing moſt coniunct, that now one and the ſame is both God and man. Let vs wonder at the infinite wiſedomeWiſedome. of God, which could finde a meanes of our redemption, when neither Angels nor men could ſée the meanes. The infinite goodneſſe was offended, and an infinit ſatiſfaction was required: man hath offended God, of man was the ſatiſfaction required: but neither could an infinite ſatiſfaction be performed of man: neither could the diuine Iuſtice bée ſatiſfied without an infinite price.

11 Therefore was God made man, that both he which had ſinned might make ſatiſfaction: and that he which was infinite, might pay an infinite price.Look vpon and deſire it. Let vs wonder at this amazing temper of Gods iuſtice and mercy, which no creature, before God did manifeſt it, could finde out, nor ſince it is manifeſted, can fully perceiue. Let vs wonder at theſe things, let vs not ſearch curiouſly into them, let vs deſire to looke into them, although wée cannot fully conceiue them: let vs rather confeſſe our owne ignorance, then go about to deny Gods power, bounty, or wiſedome.

Sit grata Redemptio Chriſti. Be thankfull for Chriſts redemption. 17 Meditation. Of the wholeſome fruit of the Incarnation.

I Bring you tidings of great ioy, ſaith the Angell, at the Natiuity of our Sauiour. Truly it was great, and greater then mans vnderſtanding can conceiue. It was the greateſt of euils, that wee were held as captiues vnder the wrath of God, vnder the power of the Deuill, vnder eternall damnation. It was a greater euill as yet, that men were either ignorant of theſe greateſt euils, or elſe did neglect them. But now tydings of great ioy is brought vnto vs,Ioy for ſaluation. that hee came into the world, which ſhould free vs from all theſe euils. The PhyſitianPhyſitian. came to the ſicke, the RedeemerRedeemer. to the Captiues,Way. Life. the way to the wanderers, life to the dead, ſaluation to the damned.

1 As Moſes was ſent of the Lord,Moſes. to free the people of Iſrael out of the bondage of Egypt: ſo Chriſt was ſent of his Father to redeeme all mankind from the captiuity of the Deuill. Euen as the Doue, Noahs Doue. when the waters were dryed vp, after the Deluge, brought a branch of Oliue to the Arke of Noah: ſo Chriſt came in to the world to preach peace, and the reconciliation of mankinde with God. Wee doe therefore worthily reioyce,Due ioy. and conceiue great things of the mercy of God, which loued vs ſo, when wee were as yet enemies, that hee ſcorned not to aſſume our nature into the moſt ſtraight imbracing of the Diuinity.Aſſuming our nature. Therefore denieth nothing. What ſhall hee deny them which are ioyned vnto him by participation of his fleſh? who euer hated his owne fleſh? how therefore can that higheſt and infinit mercy, driue vs away from him, being now made partakers of his nature?

Wondrous myſtery.2 Who can conceiue aright of the greatneſſe of this myſtery, much leſſe vtter it in words? there is the greateſt height, and the greateſt baſeneſſe: there is the greateſt power, and the greateſt infirmitie: there is the greateſt maieſty, and the greateſt frailtie. What is higher then God, and viler then man? What is mighter then God, and weaker then man? What is more glorious then God, and more fraile then man?Gods power reconcileth all as in it ſelf impoſſible. But that greateſt power did finde a meane, whereby theſe things might bée ioyned together, when that greateſt righteouſneſſe did require the neceſſity of ſuch a coniunction.

3 Who alſo can conceiue the greatneſſe of this myſtery?Infinit ſins require infinit price. an equiualent and infinite price was required for the offence of man: becauſe man hath turned himſelfe away from the infinite goodneſſe, that is to ſay, God. But what can be equiualent to the infinit God? The infinite iuſtice therefore, as it were of it ſelfe, doth take an equiualent price to it ſelfe, and God the Creatour doth ſuffer in the fleſh, leſt the fleſh of the creature ſhould ſuffer for euer. The infinite goodneſſe was offended, there could none but the Mediator of infinite power make interceſſion, but what is infinite beſides God? Therefore God himſelfe hath reconciled the world to himſelfe, God himſelfe is made the Mediator: God himſelfe redéemes mankinde with his owne bloud.

The Creator reconcileth the creature.4 Who can perceiue the greatneſſe of this myſtery? the great Creator was offended: neither was the creature carefull to pacifie him, or to make a reconciliation with him, the ſame that was offended, aſſuming the fleſh of the creature, made the reconciliation.

5 Man had forſaken God, and had turned himſelfe to the enemy of God, the Deuill: but he that was forſaken, doth carefully enquire after him that forſooke him, and doth moſt kindly againe inuite him to him. Man went away from the infinite good, and was ſlipt into the infinite euill, but that infinit good, giuing the infinite price of his redemption, ſet frée the creature from that infinite euill.

6 Is not this infinite mercie, which excéeds all the finite vnderſtanding and thought of man? our nature is made more glorious by Chriſt,More glorious in Chriſt. then it was diſgraced by the ſinne of Adam We haue gained more in Chriſt, then we haue loſt in Adam: ſinne did abound, Rom. 5. but Gods grace did ſuperabound.

7 In Adam we haue loſt innocency, in Chriſt we receiue full righteouſneſſe.

8 Let others maruell at Gods power, his diuine bountyGods bounty the greateſt maruell. is more to be maruelled at, although in GOD both power and mercie be equall, both of them infinite. Let others maruell at the Creation, I rather liſt to maruell at the redemption: although both the creation and the redemption bée déeds of infinite power. It is a great thing to create man which had deſerued nothing at all, as who as yet had no exiſtence: but it ſéemes as yet a greater thing to redéeme man which had ill deſerued,Wonderfull. and to take the ſatiſfactionSatisfactiō of the debt vpon himſelfe. It is a wonderfull thing, that our fleſh and our bonesBones. were formed vnto vs of God: it is as yet more wonderfull, that God would be made fleſh of our fleſh, and bone of our bones. O my ſoul, be thankfullBe thankfull. vnto thy God, which created thée, when as yet thou waſt not: which redéemed thée, when thou wert damned through ſinne: which hath prepared the heauenly ioyes for thée, which cleaueſt by faith to Chriſt.

Meaſpes eſt paſſio Chriſti. The paſſiō of Chriſt my hope. 4. Meditation. Of the fruit of the Paſſion of our Lord.

AS often as I thinke of the paſſion of Chriſt, ſo often I preſume highly of the loue of God, and of the forgiueneſſe of my ſinnes. His Head is bowed downe to kiſſeKiſſe. mée: his Armes are ſtretcht forth to embrace mée: Cant. 1.1. Imbrace. his Hands are open to giueGiue. vnto me: his Side is open to ſhew me his Heart flaming with loue:See loue. hée is exalted from the earth, that he may drawDraw me. all to himſelfe: his wounds are pale with griefe, but bright in loue. Therefore by the ouerture of his wound we ought to enterEnter in to him. into the ſecret of his heart. Doubtleſſe there is plentiful redemptionPlentifull redēption. with him; becauſe not ſome drop onely, but a whole ſtreame of bloud did flow plentifully thorow fiue parts of his bodie. Euen as the grape caſt into the wine-preſſe, is broken by the weight that is laid vpon it, and on eueryEuery way flowing. ſide poures out his liquour: ſo the fleſh of Chriſt preſſed down with the weight of Gods wrath, and the burden of our ſinnes, doth euery where poure forth the liquor of his bloud.

1 When Abraham would haue offered his ſonne in ſacrifice, the Lord ſaid, Now I know for a truth that thou loueſt me: do thou alſo acknowledge the great loue of the eternall Father,Great loue that he would deliuer his onely begotten Sonne to death for vs. Wée were beloued, when as yet wée were enemies:Loueth enemies. ſhall he forget vs now, when an atonement is wrought by the death of his Sonne? Can the ſo precious blovd of his Sonne be forgotten before him, when hée alſo numbers the teares and the ſteps of godly men?Numbreth teares. Can Chriſt forget them in life, for whom he would ſuſtaine euen death?Suſtaineth. Can he forget them in his glory, for whom hée ſuffered ſuch torments in his humility?

2 Conſider, O faithfull ſoule,In death. the manifold fruit of the Paſſion of our Lord. Chriſt poured out a bloudy ſweat for vs, leſt the moſt cold ſweat in the agony of deathIn the Agonie of death. ſhould oppreſſe vs. Hée would wraſtle with death, leſt we ſhould faint in the agony of death. He would ſuſtaine a moſt grieuous anxiety and ſadneſſe, euen vnto death,Sorrow. that wée might be made partakers of eternall ioy in heauen.

3 He would be betrayed with a kiſſe, which is a ſigne of friendſhip and good will, that that ſinne might bée extinguiſht,Treaſon of the ſerpēt. by which Satan vnder the ſhew of ſingular good will betrayed our firſt parents. Hée would be taken and bound of the Iewes, that he might looſe vs which were tyed with the bonds of ſinne,Bond of ſinne. and were to be caſt into eternall damnation.

4 He would haue his paſſion to begin in the Garden,Garden. that hée might expiate the ſinneSinne remoued. which had his beginning in the Garden He would be comforted of an Angel,Company of Angels that he might make vs companions to the Angels in heauen. He is forſaken of his owne Diſciples, that he might ioyne vs to himſelfe, which were ſeuered from GodVnite vs to God. by ſo foule a falling away. Hée is accuſed of falſe witneſſes before the Councell, that we might not be accuſed of Satan,Not accuſed. by the Law of God. Hée is condemned in the earth, that we might be abſoluedAbſolued. in heauen. He held his peace for our ſinne,Open our mouthes before him which had done no ſinne, leſt wée ſhould be conſtrained to hold our peace for our ſinnes brought againſt vs into the iudgement of God. He would be buffeted,Freed frō •• pes. that wée might bée abſolued from the ſtings of our owne conſcience, and the buffetings of Satan He ſuffered himſelfe to be mockt,Mockes. that we might mocke at the inſulting Satan. His face was couered, that he might remoue the vaile of ſinne from vs,Vail of ſin. which hinders in vs the ſight of God, and brings into vs damnable ignorance. He would be ſtript of his garments, that the garment of innocency, loſt by ſinne might be reſtored vnto vs. He is prickt with thornes, that he might heale the compunctions of our heart. He bore the waight of his Croſſe,Heale the heart. that hee might remoue from vs the waight of eternall paine.Remoue burthens. Hee cryeth out that hee was forſaken of God, that hee might prouide an eternall habitation for vs with God.Prouide habitation with God. He thirſted on the Croſſe, that hee might deſerue for vs the dews of Gods grace,Dew of grace. and leſt wee ſhould bee conſtrained to periſh with eternall thirſt. Hee would be ſcorched with the heat of Gods wrath, that hee might take from vs the fire of hell.Take away hell fire. He was iudged, that he might free vs from Gods iudgement. He was pronounced guilty that hee might abſolue vs from guilt.Abſolue vs Hee was beaten with vnrighteous hands, that he might take away from vs the ſtripes of the deuil.From the Deuils ſtripes. He cryed out for griefe, that hee might kéepe vs from euerlaſting howlings.Howling. He powred forth teares, that hee might wipe away our teares.Teares. Hée was dead, that we might liue. He felt the paines of hell throughly,Hell. that we might neuer féele them. Hée was humbled,Pride. that there might a ſalue be brought for our proud ſwelling. He was crowned with a thorny crowne,Giue a crowne. Saue all. that hée might deſerue for vs the heauenly Crowne. He ſuffered of all, that he might bring ſaluation vnto all. His eyes were darkened in death,See heauen. that we might liue in the light of the heauenly glory. He heard contumelies and reproaches, that we might heareHeare Songs. the Iubilies of Angels in heauen.

5 Deſpaire not therefore,No d ſp ire O faithfull ſoule. The infinite goodneſſe is offended by thy ſinnes, but an infinite price is payed for it. Thou art to be iudged for thy ſinnes, but the Sonne of God is iudged already for the ſinnes of the whole world, which hée hath taken vpon him. Thy ſinnes are to be puniſht, but God hath puniſht them already in his Sonne. Great are the wounds of thy ſins, but precious is the balme of the bloud of Chriſt. Moſes pronounceth thée curſed, becauſe thou haſt not kept all things which are written in the booke of the Law, but Chriſt is made a curſe for thée. There is an hand-writing againſt thée in the Court of heauen, but it is blotted out by Chriſts bloud. Therefore thy paſſion, O holy Ieſus, is my laſt refuge.

Cum Chriſto aſcendere noſtrum eſt. Aſcend w th Chriſt. 19. Meditation. Of the Aſcenſion of Chriſt.

THinke, O faithfull ſoule, on the aſcenſion of thy husband, Chriſt hath withdrawne his viſible preſence from his faithfull, that Faith might haue her exerciſe:Wee walke by faith, not by ſight. for bleſſed are they which ſée not and beléeue. Where our treaſure is, there alſo let our heart hée. Our treaſure, Chriſt, is in heauen, Col. 3. therefore ſet our heart adhere to heauenly things, and thinke on thoſe things that are aboue. The Bride deſires the returne of the Bridegroome, with moſt ardent ſighs: ſo the faithfull ſoule alwayes deſireth that the day may come wherein ſhe may be brought vnto the marriage of the Lambe. Let her truſt in the earneſt of the holy Spirit,Truſt the Spirit. which the Lord left her when he deſcended vnto her. Let her truſt in the body and bloud of the Lord,The Teſtament. which ſhe receiues in the myſtery of the Supper. Let her beléeue that our bodies being filled with this incorruptible food, ſhall ſometime be raiſed vp againe. That which we now beléeue, then wée ſhall ſée,Our hope a poſſeſſiō. and our ſpes ſhall bée res, we ſhall enioy the ſubſtance of our hope: the Lord is preſent with all trauellers vnder a ſtrange forme, but in the heauenly countrey wée ſhall ſée him, and know him as he is.

1 Now our Sauiour would aſcend from mount Oliuet: the Oliue is a ſigne of peace and ioy, therefore he doth fitly aſcend from mount Oliuet, which by his paſſion hath brought forth peace and tranquillity to the conſciences that were terrified and caſt downe.Peace: Hée doth fitly aſcend from the mount Oliuet, who is receiued with the greateſt triumph of the Court of heauen, becauſe he is the King of Peace.

2 Thoſe mountaine places do call vs vnto heauenly things:Set affect o s on heauenly t ings. let vs follow with holy deſires, becauſe we cannot follow with bodily feet. Moſes likewiſe went vp vnto the Lord, in the mount: the holy Patriarkes worſhipped on the Mount: Abraham choſe the hills, but Lot the plaines.

3 Let the faithfull ſoule leaue the plains of the world, and ſtriue with an holy deuotion vnto the hills of heauen:There ſpeakes with God ſo ſhall ſhée perceiue the moſt ſwéet talke of God, ſpeaking inwardly vnto her: ſo in her prayer, ſhée ſhall bée able to worſhip in the Spirit:In ſpirit. ſo ſhall ſhe be able with Abraham, to eſcapeE cape. the euerlaſting conflagration that is prepared for the plaines of the world. Gen. 19.

4 Bethany doth note vnto vs the Village of humilitie and affliction: by which there is an entrance for vs to the kingdome of heauen:Humility, the gate to glory. as Chriſt alſo out of the village of affliction, hath deſcended vnto the heauenly ioyes.

Paradiſe open.5 Hitherto heauen did ſéeme to be ſhut, and the vper paradiſe to be kept by the glittering ſword: now Chriſt the conquerour opens heauen, that he might ſhew vs the way into our heauenly countrey, from which wee are falne. The diſciples did ſtand with lifted vp eyes,Look thither. looking into heauen: ſo the true diſciples of Chriſt lift vp the eyes of their hearts to behold heauenly things.

6 O Lord Ieſus, how glorious a concluſion did follow thy Paſſion? how happy and how ſudden a change was this? what a one did I behold thée ſuffering in mount Caluary? and what a one do I now behold thée in the mount Oliuet?Alone. there thou wert alone, here accompanied with many thouſands of Angels.With Angels. There thou didſt aſcendAſcend. vnto thy Croſſe:Croſſe. here thou doeſt aſcend in a cloud to heauen.Heauen. There thou wert crucified among théeues:With Theeues. here thou doeſt triumph among the quires of Angels.Angels. There thou wert faſtened to the Croſſe with nayles,Suffered Deliuered and condemned: here thou art free and a deliuerer of the damned. There thou wert dying and ſuffering:Dye. Triumph. here thou art reioycing and triumphing.

7 Chriſt is our head,The chāge in Chriſt our ioy. wée are his members: be glad therefore, O faithfull ſoule, and reioyce in the aſcenſion of thy head. The glory of the head is alſo the glory of the members. Where our fleſhFleſh, raigneth, there let vs beleeue that wée ſhall raigne: Where our bloudBloud. beares rule, there let vs hope that wée ſhall be glorious, although our ſinnes do h no r vs, yet the communion of natureNature. doth not repell vs. Where the headHead. is, there alſo ſhall the reſt of the members be: our Head is entred into heauen, therefore the reſt of the members haue iuſt reaſon to hope for heauen: not this onely, but they haue already taken their poſſeſſion in heauen.

Came, &c. Aſcended for vs.7 Chriſt came downe out of heauen to redéeme vs: he aſcended againe into heauen to glorifie vs. He was borne for vs, he ſuffered for vs, therefore alſo he aſcended for vs.Ground. Our charitie is grounded on the paſſion of Chriſt, our faith on the reſurrection, our hope on the aſcenſion.

8 Now we muſt followFollow. our Huſband and Bridegroome, not onely with ardent deſires, but alſo in good worke. Nothing that is defiled ſhall enter into that Citie that is aboue:Vndefiled. in token whereof the Angels coming out of the heauenly Ieruſalem,Like Angels. appeared clothed in white garments: by which is ſet out vnto vs pureneſſe and innocency.

9 Pride doth not aſcend with the maſter of humility,Sinnes enter not. nor malice with the author of goodneſſe: nor diſcord with the friend of peace: nor luſt and luxury with the Son of the Virgin. Vices do not aſcend after the father of vertues: nor ſinnes after the Iuſt: neither can infirmities go after the Phyſician. He that deſires ſometimes to behold God face to face, let him alſo liue worthily in his ſight. He that hopes for heauenly things,Hate earth. let him contemne earthly things. Draw our hearts vnto thée. O good Ieſus, to Paradiſe, where thou art.

Electos Deus obſignat ſpiramine ſancto. The elect are ſealed by the ſpirit. 20. Meditation. An Homilie of the holy Ghoſt.

Gift of the holy GhoſtOVr Lord aſcending into the heauens, and entering into his glory, ſent the holy Ghoſt vnto his Diſciples, on the very day of Pentecoſt. Euen as in the old Teſtament, God promulging his Law on mount Sinai, did deſcend vnto Moſes himſelfe: ſo when the Goſpel was to bee propagated, through the whole world by the Apoſtles, the Spirit it ſelfe did deſcend to the Apoſtles.The Law thundreth There were thunderings, and lightnings, and the moſt ſhrill voyce of a trumpet, becauſe the Law doth thunder againſt our diſobedience, and proues vs guiltie of the wrath of God: but here is the ſound of the WindeGoſpel ſh ill winde. making a ſtill noyſe,Flye. Exod. 20. becauſe the preaching of the Goſpel doth lift vp the minds that are caſt downe. There was the feare and terror of all the people, becauſe the law worketh wrath: but héere the whole multitude comes together,Aſſembly. Act. 2. Heb. 12. and heares the wonderfull things of God: becauſe there is a paſſage open for vs vnto God, by the Goſpell. There Iehouah comes downe in fire: but in the fire of wrathFire of wrath. and fury, therfore the hill was moued and did ſmoake: but here Iehouah, the holy Ghoſt, deſcends in fire,Fire of loue. but in the fire of loue and charity, from whence the houſe is not moued with the wrath of God, but rather it is wholly filled with the glory of the holy Ghoſt. What maruell is it if the holy Ghoſt be ſent out of the Court of heauen to ſanctifie mankinde, when the Sonne was ſent to redéeme mankinde? the Paſſion of Chriſt had not béene profitable, vnleſſe it had béene declared vnto the world by the Goſpell. For what vſe is there of a treaſureTreaſure communicated. that is hid? therefore the moſt benigne Father not onely prepared a great benefit by the paſſion of his Sonne, but alſo would offer it to the whole world, by the ſending of the holy Spirit.

Two breſts1 A faithfull mother giues both her breaſts to her tender ſonne: our faithfull God ſends vnto vs, poore wretches, both his Sonne and his holy Spirit.Sonne and Spirit. But the holy Ghoſt came vpon the Apoſtles when they did continue together with one accord in prayer:Spirit of prayer. for it is the ſpirit of prayer, it is obtained by prayers, and it driues vnto prayers. Why? becauſe it is that bond by which our hearts are vnited vnto God,Spirit vniteth to God. euen as it vnites the Sonne with the Father, and the Father with the Sonne. For it is the mutuall ſubſtantiall loue of the Father, and of the Sonne. This ſpirituall coniunction of vs with God is made by faith,By faith. but faith is the gift of the Spirit, it is obtained by prayers, but true prayers are made in the Spirit.

2 In the Temple of Solomon when Incenſe was burned vnto the Lord,Spirituall prayers ſweet odours, the Temple was filled with the glory of the Lord: ſo if thou offereſt the ſwéet odours of prayers vnto God, the glorie of the holy Ghoſt will fill the temple of thine heart.

3 Let vs here maruell at the mercy and grace of God:Maruellous helpe of prayer. the Father promiſeth to heare our prayers: the Sonne makes interceſſion for vs: the holy Ghoſt prayeth in vs: the Angels carry our prayers vnto God, and ſo the whole court of heauen is open to our prayers.

Affection.4 The mercifull God giues vs an affection to pray, becauſe he giues vnto vs the ſpirit of grace, and of prayers. He alſo giues vnto vs the effect of prayer,Effect. becauſe he alwayes heares our prayers, if not according to our will, yet to our profit.

5 The holy Ghoſt came, when they were all with one accord in one place:Spirit of concord. With Chriſt, God. Man. forſooth he is the ſpirit of loue and concord: he ioyneth vs vnto Chriſt by faith: he ioyneth vs vnto God by charity, he doth vnite vs alſo with our neighbour by loue.

The deuill diuideth.6 The deuill is the author of diſcord and ſeparation, he ſeparates vs by ſinnes from God: hée ſeparates men from themſelues by hatred, contentions, and brawles: but the holy Ghoſt,The ſpirit ioyneth. as it hath ioyned together in Chriſt the diuine and humane nature, by his wonderfull ouer-ſhadowing: ſo alſo by his gifts that are poured forth vpon vs: he ioynes together both men with God, and God with men.

7 As long as the holy Ghoſt remaines in man,As long as he abideth. by his grace and by his gifts, ſo long man abides vnited vnto God. As ſoone as man by his ſinnes falls from faith and charity, and ſhakes off the holy Ghoſt, he is ſeparated from God, and that moſt bleſſed vnion is taken away.

8 He that hath the holy Ghoſt,No hate of members. hateth not his brother. Why? becauſe by the ſpirit he is made partaker of the myſticall body of Chriſt, whoſe members are all the godly: but who euer hateth his owne members? Epheſ. 5. But loue. Nay, he loueth his enemies which is gouerned by the Spirit of the Lord. Why? becauſe he that cleaues to the Lord, is made one ſpirit with him. But now God ſuffers his Sunne to ariſe both vpon the good and vpon the euill, and hateth nothing of thoſe things that he hath made:Like God. ſo he that hath the Spirit of God, is ready to ſerue all, after his power, doth do good vnto all; offers himſelfe to bée vſed of all, becauſe God alſo is the fountaine of all mercy and grace towards all.Spirit worketh Gods Image. Now the holy Ghoſt brings to paſſe ſuch motions in man as he himſelfe is. Euen as the ſoule makes the body to haue life, féeling, and mouing: ſo the Spirit maketh a man ſpirituall,Maketh ſpirituall. it doth fill a mans minde with the pleaſure of Gods ſwéetneſſe, and doth direct all his members to performe obedience to God and his neighbour. That found came out of heauen, which was a token of the holy Ghoſts coming, becauſe that holy Spirit is of an heauenly nature, that is to ſay,Heauenly of the ſame eſſence with the Father and the Sonne, from which Father and Sonne he procéedeth from all eternitie: he makes men alſo to haue minde of heauenly things, and to ſéeke thoſe things that are aboue: he that doth yet cleaue to earthly things, and is knit to the loue of the world, he is not made partaker of the holy Spirit.

10 He comes vnder the ſimilitude of a winde or breath,Comfortable. becauſe he doth miniſter liuely conſolation to the afflicted. Becauſe alſo by a reciprock breath and reſpiration of the aeriall ſpirit, wée liue according to the fleſh:Life. therefore he came vnder the ſimilitude of ſpirit and breath, which giues vnto vs, that we liue according to our better part.

Joh. 3.11 The winde blows whither it will, and thou heareſt the ſound thereof,Paſſing vnderſtanding. but knoweſt not whence it comes, and whither it goes: ſo is euery one which is begotten of the Spirit.

12 Hée came alſo agréeably vnder the ſimilitude of breath, which procéeds from the Father and the Sonne at one breathing from euerlaſting. That was a vehement breath,Quickning. becauſe the grace of the holy Ghoſt knowes no ſlow endeuours. That holy Spirit doth moue the godly, in whom he dwelleth, to euery good worke, and ſo moues them,Ready. that they neither care for the threatnings of Tyrants, nor the deceits of Satan, nor the hatred of the World, but in all temptations ſerue God with a ready minde.

13 He beſtows on the Apoſtles the gift of tongues, becauſe their ſound ought to go forth into all the earth.Speaking. And ſo the confuſion of tongues which had béene a puniſhment of the pride and raſhneſſe in building of the Tower of Babel, is taken away: and now the Nations that were diſperſed through the diuerſitie of languages,Gathering and conuerſing are gathered together by the gift of the holy Ghoſt into the vnitie of faith. He came agréeably vnder the figure of tongues, of whom inſpired, the holy men of God haue ſpoken, which ſpake in the Apoſtles, which puts the word of God in the mouthes of the Miniſters of the Church.

14 Thinke, O deuout ſoule, of this great gift which Chriſt aſcending gaue thée. The great goodneſſe and mercy of the Lord is made thine owne onely by his bleſſed ſpirit. Thou waſt empty, it filleth thée with graces. Thou waſt a ſtranger, it knitteth thée to God. Thou diddeſt ſtray like a loſt ſhéepe, the Spirit onely brought thée to the Shepheard of thy ſoule, and led thée in all truth. Thou waſt without hope, the Spirit did fill thée with hope. Many were the iuſt cauſes of ſorrow for feare of ſinne to infect thée, the Deuill to accuſe thée, God to iudge thée, Hell to ſwallow thée, the world to faile thée, and euery miſery to gnaw vpon thée. The Spirit it is that in all afflictions doth comfort thée, turneth thy teares to ioy, thy ſighs to ſmiles, thy feares to aſſurance, by aſſuring thée that the Father doth loue thée and prouide for thée, to whom the Sonne will bring thée. O deare Soule, kéepe ſafely this pledge and earneſt, of thy happineſſe, grieue not him that is thy comfort, quench not that fire that burneth vp thy corruptions, and inflameth thy cold heart with charity and zeale. Let this ſwéet louing Spirit ſléepe ſwéetly in thy breaſt, and wake him not till himſelfe do pleaſe. For ſo great gifts that holy ſpirit is to be lauded and bleſſed, together with the Father and the Sonne for euer.

Wedneſday, Euening Prayer.

VVHen I draw neare vnto thee (O Lord my God) and thinke of the many rebellions and tranſgreſſions which I haue committed againſt thee, me thinkes I cannot but take vp the word of the Prodigall Sonne againſt my ſelfe, and ſay; Father, I haue ſinned againſt heauen and againſt thee, I am no more worthy to be called thy ſonne: I bluſh and am aſhamed to lift vp mine eyes vnto thee: I think my ſelfe vnworthy to lift vp mine eyes to heauen; for my ſins haue couered my face with confuſiō, mine offences haue taken ſuch hold of mee, that I am vnable to looke vp. What ſhall be done vnto the man that hath diſhonoured his Father? that hath diſobeyed his Maſter? that hath dealt vnfaithfully with his friend? that hath rebelled againſt his Prince? that hath ſinned againſt his God? O Lord, I am that ſonne of confuſion, that ſeruant of vndutifulnes, that companion of vnfaithfulneſſe, that ſubiect of rebellion, that creature of ſinne: thy ſentence is gone forth againſt me in thy Word, that I am but the ſonne of death, I haue receiued the ſentence of death in my ſelfe. What helpe, what hope is left vnto mee, wretched and vile ſinner? Whither ſhal I fly to ſaue me from the tempeſt of thy wrath? my helpe is in thy mercy, my hope is alſo in thee, I will flie from thy wrath to thy good pleaſure; from thee my God offended with me for my ſinne to thee my God appeaſed toward me in thy Sonne. O Lord vnto me belongeth ſhame and confuſion, but to thee mercy and forgiuenes: remit therfore the euil deſeruings of thy ſeruant, for the merits ſake and good deſeruing of thy Son. Looke O Lord, vpon the face of thine anointed, and hide thy face from my ſinnes, and blot out all mine offences. Take me, O Lord, againe into thy fauour, take me this night alſo into thy ſafe protection, watch ouer me whilſt I ſleep: keepe me as the apple of thine eye: hide me vnder the ſhadow of thy wings: compaſſe me about with the wall of Angelicall defence: giue ſweet ſleep to mine eyes, and ſlumber to my eye-lids, and raiſe me vp in the morning to walke before thee in thy feare, through thy Son Chriſt Ieſus: To whom, &c.

Thurſday, Morning Prayer.

VVE haue a ſure word of promiſe in thy Word (O gracious, louing, and bountifull God) not onely of ſpirituall, but alſo of corporall things, as of food conuenient, and thoſe things that ſhall bee needfull for this bodily life: yea, the Truth hath taught vs alſo to pray for daily bread, and confuted our miſtruſt of hauing ſufficient food and rayment, from thy feeding of the young Rauens that call vpon thee, and cloathing of the Lillies. Now as theſe things, though not in the firſt place to be ſought, yet are to be ſought for; ſo likewiſe, though not in the firſt place, yet are they to be praied for. I therefore, knowing how many things the frailty & neceſſity of my life requireth, do call vpon thee the Author & giuer of euery good and perfect gift, beſeeching thee to giue me things needfull for this life, food and raiment, and a mind therwith content, and cut out vnto me my commons, O Lord, according to Agurs wiſh, neither too much, nor too little, leſt plenty and fulneſſe make me either to forget or deny thee, leſt pouerty & want make me to fall to ſtealing & take the name of thee (my God) in vaine. And whereas, O Lord, thou haſt placed me in a particular calling, therein to ſerue thee here on earth, grant, I pray thee, that herein I may walke conſcionably, and bleſſe thou the workes of mine hands vpon me: make al my waies, mine out-going, and my in-comming to proſper vnto me. Giue me health and ſtrength of body, and a good diſpoſition of minde, that I may be the better fitted vnto all my labours: take from me rebuke and ſhame, the thing that I feare: vouchſafe me the ſweet ſauour of a good name, with the teſtimony of a good conſcience, which may refreſh and feaſt mee in this life, and at the end of my pilgrimage here on earth, bring me (O Lord) to euerlaſting life. Amen.

Viva eſt & victrix, ſi modo vera fides. True faith a liuely conquerour. 21. Meditation. Of the nature and properties of true Faith.

O Beloued Soule, conſider the power of faith,Faith grafteth vs into Chriſt. and giue thanks vnto God the onely giuer of faith It is faith alone that doth graft vs againe into our Sauiour: that as the Vine branches draw iuice out of the Vine, ſo we may draw out of him life, righteouſneſſe and ſaluation.

1 Adam fell from the grace of God,Giueth fauour and Gods Image. and loſt the Image of God by his incredulitie: but we are receiued againe into fauour by faith, and the Image of God begins to be reformed in vs.

2 By faith,Chriſt ours. Chriſt is made ours, & dwels in vs. But where Chriſt is, there is the grace of God. Where is the grace of God, there is the inheritance of euerlaſting life. Abels ſacrifice. By faith Abel offered a greater ſacrifice to God then Cain: ſo wée offer ſpirituall ſacrifices to God by faith, that is to ſay, Henochs tranſlatiō. the fruite of our lips. By faith Henoch was tranſlated: ſo faith doth tranſlate vs out of the ſocietie of men, into the ſocietie of heauen: yea, euen in this life. For euen now Chriſt dwells in vs, euen now there is in vs euerlaſting life, Noahs Ark. but hidden. By faith Noah prepared the Arke: ſo by faith we go into the Church, in which our ſoules are ſaued, all the reſt periſhing in the vaſt ſea of the world. Abraham left Idolatry. By faith Abraham did leaue the Idolatrous land: ſo by faith we go out of the world, leauing parents, brothers, and kinsfolke, and cleauing to the Word of Chriſt that calls vs. By faith hee ſoiourned as a ſtranger,Soiourneth. and lookt for the promiſed land: ſo wee doe looke for the heauenly Ieruſalem, which God hath prepared in Heauen: we are ſtrangers and pilgrims in this world, by faith aſpiring to our heauenly countrey. By faith Sara conceiued Sara conceiued aged. her ſonne Iſaac in her age: ſo wee being dead ſpiritually, doe receiue vertue to conceiue Chriſt ſpiritually. For as Chriſt was once conceiued in the holy bowels of the Virgin Mary: ſo hee is daily borne ſpiritually in the faithfull ſoule, which keepes it ſelfe pure from worldly companies.

3 By faith Abraham offered Iſaac: Abraham offered Iſaac. ſo wée by faith do ſpiritually kill and ſacrifice our owne will, which is the beloued ſonne of our ſoule. For he that deſires to follow Chriſt, ought to deny himſelfe, that is to ſay, renounce his owne will, his owne honour, his owne loue.

Iſaac bleſſed Iacob.4 By faith Iſaac bleſſed Iacob: ſo by faith wée are made partakers of all the heauenly bleſſings. For in the ſéed of Abraham, that is, Ioſeph remoued. in Chriſt, all nations are bleſſed. By faith Ioſeph propheſied of the going of the Iſraelites out of Egypt, and gaue commandement of his bones: ſo by faith we looke for a going out of this ſpirituall Egypt, Moſes hidden. that is, the world, and an happy reſurrection of the body. By faith Moſes was kept for thrée moneths: ſo faith doth hide vs from the tyranny of Satan, till at laſt we be brought into the regall palace of God, and adopted for ſpirituall kings. By faith Moſes choſe rather to bee partaker of the calamities of his people,Chuſeth affliction. then to liue in the glory of Egypt: ſo faith doth ſtirre vp in vs a contempt of the glory, honour, riches, and pleaſures of this world, and a deſire of the heauenly kingdome. By faith we choſe rather the rebukes of Chriſt, then the treaſures of this world. By faith Moſes left Egypt,Left Egypt. neither feared the kings wrath: ſo faith doth animate and confirme vs, that we be not terrified with the threatnings of the tyrants of this world, but that with a valiant and conſtant minde we obey God when he calls. By faith Iſrael did celebrate the Paſſeouer:The Paſſeouer. and we alſo by faith do celebrate our Paſſeouer Chriſt. Our Paſſeouer is ſacrificed for vs, whoſe fleſh is meat indéed, and whoſe bloud is drinke indéed.Iſraelites paſſe the Red ſea. By faith the Iſraelites paſſed ouer thorow the Red-ſea: ſo wée by faith do paſſe thorow the Sea of this world. By faith the walls of IerichoIericho falleth. fell downe: ſo we by faith do deſtroy all the munitions of Satan. Rahab ſafe. By faith Rahab was ſaued: ſo in that vniuerſall ouerthrow of the whole world, by faith we ſhall be ſaued from deſtruction.Fathers mighty by faith. By faith the Fathers ouercame kingdoms, ſtopt the mouthes of Lyons, put out the force of fire: ſo wee alſo by faith deſtroy the kingdome of Satan, eſcape the ſnares and rage of the infernall Lion, and are fréed from the burning of the fire of hell.

Faith, where it is5 Howbeit faith is not a bare opinion and profeſſion, but a liuely and effectuall apprehenſion of Chriſt propoſed in the Goſpell: it is a moſt full perſwaſion of the grace of God, a fiduciall reſt of our heart, and peace relying on the merit of Chriſt.

6 This faith ſprings out of the ſéed of the word of God.It ſprings from the Word. For faith and the ſpirit are one: but the Word is the Waggon of the holy Ghoſt The fruit follows the nature of his ſéed.Fruit of diuine ſeed Faith is a diuine fruit, therefore there muſt be a diuine ſéed, that is to ſay, the Word. Euen as in the creation the light did ſpring out of the Word of God: for God ſpake, and the light was made: ſo the light of Faith ſprings out of the light of Gods Word. In thy light ſhall we ſée light, ſaith the Pſalmiſt. All the Word is light: but the word of promiſe bringeth in Chriſt, that Sunne that enlightneth euery one that commeth into the world. There faith doth ſpring from the word of promiſe as from the greateſt light.

7 Séeing Faith doth ioyne vnto vs Chriſt:Mother of 〈◊〉 vertues ſéeing Faith doth vnite vs with Chriſt, therefore it is alſo in vs the mother of all vertues. Where is faith, there is Chriſt: where Chriſt is, there is an holy life, that is to ſay, true humilitie, true méekneſſe, true loue.Without Chriſt we can do nothing. Joh. 15. Chriſt and the holy Spirit are not diſioyned: where the holy Spirit is, there is true holineſſe. Therefore where there is not an holy life, there is no holy Spirit: where there is no Spirit,No Chriſtian life, no faith. there is no Chriſt, where there is no Chriſt, there is no true faith at all. What branch ſoeuer doth not draw life and iuice out of the Vine, it is not to be iudged to bée ioyned with the Vine: ſo we are not as yet ioyned vnto Chriſt by faith, vnleſſe wée draw life and iuice out of him. Faith is a certaine ſpirituall light: for our hearts are enlightened by faith:Faith light. therefore it ſcatters abroad the beames of good workes. Where there are not the beames of a ſpirituall life, there alſo, as yet, is not the true light of faith.Ill works darkneſſe. Euill workes are the workes of darkeneſſe: but faith is light. Now what ſociety hath the light with darkneſſe? Euill workes are the ſéed of Satan, faith is the ſéed of Chriſt. Now what ſocietie hath Chriſt with Satan?Faith purifieth. By faith our hearts are purified: but how can there bée an inward purity of the heart, where impure words and impure workes appeare from without?Ouercometh. Faith is our victory: therefore how can there be true faith, where the fleſh ouercomes the ſpirit, and leades it as it were captiue? By faith wée haue Chriſt, and in Chriſt eternall life: but no impenitent perſon and that perſeuers in his ſinnes, is partaker of eternall life: how therefore of Chriſt? how therefore of faith? Kindle in vs, O holy Ieſus, the light of true faith that by faith we may attaine euerlaſting ſaluation.

Solvit mea debita Chriſtus. Chriſt payes my debts. 22. Meditation. Of the Reconciliation with God.

Chriſt our buckler. Gen. 15.TRuly God hath taken vpon him our infirmities, and hée hath borne our griefes. O Lord Ieſus, that which deſerued in vs eternal puniſhment, that haſt thou tranſlated vpon thy ſelfe.Refreſhing Mat. 11. Thou haſt taken vpon thée the burthen that was ready to preſſe vs down vnto hell. Thou art wounded for our iniquities,Health. and thou art ſmitten for our ſinnes. By thy ſtripes we are healed. The Lord hath laid on thee the iniquities of vs all.Wonderful change Wonderfull truly is the change, thou tranſlateſt our ſinnes on thy ſelfe, and thou giueſt thy righteouſneſſe vnto vs: thou layeſt death, that was due vnto vs, on thy ſelfe, and giueſt vnto vs thy life. I cannot therefore by any meane doubt of thy grace,No cauſe of deſpaire Chriſt taketh the worſt that is in vs. or deſpaire for my ſinnes.

1 Thou haſt tranſlated that which was worſt in vs on thy ſelfe: how ſhalt thou deſpiſe that which is beſt in vs and thy worke, that is to ſay, our body and our ſoule.Leaueth vs not. Pſal. 32. Thou wilt not leaue my ſoule in hell, neither wilt thou ſuffer thine holy One to ſée corruption. For he is truly holy, whoſe ſinnes are aboliſhed and taken away: he is happy, whoſe iniquities are remitted, to whom the Lord doth not impute ſinnes.

2 How can the Lord impute our ſinnes to vs, when hée hath imputed them to another? for the wickedneſſe of his people he ſtrook his moſt beloued Son:Strooke for vs. he therefore with his knowledge ſhall iuſtifie many, and he ſhall beare their iniquities.

3 How ſhall he iuſtifie his? Heare,Chriſt iuſtifieth. O ſouls, and attend: he will iuſtifie them which cleaue vnto him by knowledge:By knowledge. that is to ſay, by a ſauing acknowledgement of Gods mercy and grace in Chriſt, and by a firme apprehenſion of the ſame by faith.Faith. This is life eternal, that they know thée the onely true God, Ioh. 17. and whom thou haſt ſent, thy Sonne Ieſus Chriſt: and therefore if thou ſhalt confeſſe thy Lord Ieſus with thy mouth, Rom. 10. and ſhalt beléeue in thy heart that God raiſed him from the dead, thou ſhalt be ſaued.

Satisfaction.4 But faith doth apprehend the ſatisfaction of Chriſt. For he hath borne the ſinnes of his: hée hath taken vpon him the ſinnes of many, and hath made requeſt for the tranſgreſſors. For truly he had had none iuſt, vnleſſe hée had mercifully receiued the ſinners.

5 Thou ſhouldeſt haue,No condemnation to the faithfull. O Ieſus, few iuſt, vnleſſe thou didſt remit their ſinnes to the vniuſt. How then ſhall Chriſt iudge the ſinnes of the penitent in ſeuere iudgement, which hée hath taken vpon himſelfe? how ſhall he condemne him that is guilty of ſinne, when he himſelfe was made ſin? He ſhal iudge thoſe whom he calls friends: he ſhall iudge thoſe for whom he hath prayed: he ſhall iudge thoſe for whom hée hath dyed.

6 Lift vp thy ſelfe,Haue peace with God. Rom. 5. O my Soule, and forget thy ſinnes, becauſe the Lord hath forgotten them. Whom doſt thou feare to take vengeance of thy ſinnes, but the Lord which hath ſatisfied for thy ſinnes?No other name vnder heauen. If any one elſe had payed the price for my ſinnes, I might as yet doubt whether the iuſt Iudge would accept that ſatisfaction. If any man or Angel had ſatisfied for me, it might bée doubted whether the price of the redemption were ſufficient. But now there is no place left for doubting.No feare.

7 How ſhall he not accept the price which he payed himſelfe? how ſhall that not hée ſufficient which was paid by God himſelfe? Why art thou as yet troubled, O my ſoule?Mercy and Iuſtice do comfort vs. All the wayes of the Lord are mercy and truth: for the Lord is iuſt, and iuſt is his iudgement. Why art thou troubled, O my ſoule? let the mercy of God lift thée vp: let the iuſtice of God comfort thée. For if God be iuſt, he will not exact a double puniſhment for one onely fault. For our ſinnes he ſmote his Sonne: how ſhall he ſmite vs his ſeruants for the ſame? how ſhall he puniſh in vs the ſinnes thae were puniſhed in his Sonne? for the truth of the Lord ſhall not faile for euer.Truth. I will not the death of a ſinner, but that he may be conuerted and liue, cryes our God.

8 Come vnto me, all ye that labour and are heauy laden, and I will refreſh you, cryes our Sauiour. Shall we go about to conuince God of a lye? and ſhall wée endeauour to depreſſe his mercy with the weight of our ſinnes?The greateſt ſinne to diſtruſt God. To accuſe the Lord of a lye, and to deny his mercy, is a greater ſinne then all the ſinnes of the whole world: when Iudas ſinned more in deſpairing, then the Iews in crucifying Chriſt.

Grace moſt rich.8 But rather where ſinne hath abounded, there grace hath abounded alſo, which is infinitely more weighty then the ballance of our ſinnes. For the ſinnes are of men, but the grace is of God. Sinnes are temporall, but the grace of our Lord is from euerlaſting to euerlaſting. Satisfaction is made for my ſinnes: the grace of God is repaired by the death of Chriſt, and eſtabliſht for euer, to whom I flye with all deuotion and humilitie.

Sacrum Baptiſmalauacrum eſt. An holy bath is Baptiſme. 23. Meditation. Of the fruites of Baptiſme.

REmember, O faithfull ſoule, the great grace of God ſhewed vnto thée in the wholeſome bath of Baptiſme. Baptiſme is the waſhing of regeneration: therefore ſéeing thou art dipt in the font of Baptiſme,New birth thou art not altogether in the oldneſſe of the carnall natiuitie: but becauſe thou art borne of God, that is, by water and the Spirit,Sonne and heire. therefore thou art alſo a ſonne of God, and becauſe a ſonne, therefore alſo an heire of eternall felicitie.

1 For as the eternall Father at the Baptiſme of Chriſt, vttered this voice: Mat. 4: This is my beloued Sonne: ſo all that do beléeue and are baptiſed, he doth adopt for ſonnes. Euen as in the Baptiſme of Chriſt, the holy Ghoſt appeared in the ſhape of a Doue: ſo alſo in our Baptiſme, the ſame ſpiritReceiueth the Spirit. of the Sonne of God is preſent, and giueth force vnto it. Yea, by Baptiſme he is beſtowed on the beléeuers: and he worketh new motions in them, that they may bée prudent as Serpents, and ſimple as Doues.

2 As it was in the Creation: ſo it is alſo in our regeneration. In the firſt creation of things the Spirit of the Lord reſted on the waters, and gaue vnto them vitall force: ſo alſo in the water of Baptiſme the holy Ghoſt is preſent,Spirit of life. and makes it the wholſome means of our regeneration. Our Sauiour Chriſt himſelfe would be baptiſed, that hée might make it knowne that wee are made his members by Baptiſme.Chriſts members. Phyſicke to the head for the members. Oftentimes phyſicke is applyed to the head, that the other members of the body may be healed: our ſpirituall head is Chriſt, he tooke the phyſick of Baptiſme for the health of his myſticall bodie.

3 In the Circumciſion God did enter into a couenant with his people in the old Teſtament: ſo by baptiſme we are receiued into the Couenant of God in the new Teſtament,Enter into the kingdome of heauen. becauſe Baptiſme ſuccéeded in the place of Circumciſion. He therefore that is in the couenant of God, let him not feare the accuſation of the deuill.

4 In Baptiſme Chriſt is put on.Chriſt put on. Hence the Saints are ſaid to haue made white their long robes in the bloud of the Lambe. The perfect righteouſneſſe of Chriſt is that moſt faire garment.As a robe. Hée therefore that is clothed with this garment, let him not feare the ſpots of ſinne. There was at Ieruſalem a poole about the ſhéepe-market, Iohn 5. into which at a certaine time an Angel did deſcend and trouble it: he that firſt after the troubling of the water did go downe into it, was healed of whatſoeuer diſeaſe hée was holden.All diſeaſes cured. The water of Baptiſme is that poole which doth heale vs from euery diſeaſe of ſins, when the holy Ghoſt deſcends into it, and troubles it with the bloud of Chriſt, which was made a ſacrifice for vs: as alſo in time paſt in that fiſh-poole at Ieruſalem the ſacrifices were waſhed.

Heauens gate.5 About the Baptiſme of Chriſt, the heauens were opened: ſo alſo in our Baptiſme the gate of heauen is opened. In the Baptiſme of Chriſt there was preſent the whole holy Trinitie: ſo alſo he is preſent in our Baptiſme.Trinitie preſent. And ſo in that word of promiſe which is annext vnto the element of water, faith receiues the grace of God that adopts,Receiued. the merit of the Sonne that cleanſeth, and the efficacie of the holy Ghoſt that regenerates. Pharaoh and all his Armie was drowned in the Red-ſea, the Iſraelites paſſed thorow well and ſafely: ſo in Baptiſme all the army of vices is drowned,Vice drowned. and the faithfull come ſafely to the promiſed inheritance of the heauenly kingdome. Therefore Baptiſme alſo is that Sea of Chriſtall glaſſe, Reu. 4. & 15. which Iohn ſaw thorow, as thorow a certaine glaſſe, the bright ſhining of the Sunne of righteouſneſſe doth enter into our minds.Waſhed white before the Throne. But that Sea of glaſſe was before the throne of the Lambe: the throne of the Lambe is the Church, in which alone is found the grace of holy Baptiſme.

6 The Prophet Ezekiel ſaw waters going out of the Temple, Chap. 47. Waters of health iſſue out of th Temple. which did quicken and heale all things: in the ſpirituall Temple of God; that is, the Church, do as yet ſpring forth the wholſome waters of Baptiſme, into the depth whereof our ſinnes are caſt: all things ſhall bee healed and liue, to which that brooke ſhall come.

7 Baptiſme is the ſpirituall Deluge,Drowne ſinne. in which all the fleſh of ſinne is drowned: the vncleane crow or deuill goeth out, but the Doue or holy Ghoſt flyes backe, and inſpires into our mindes, the leafe of Oliue, that is, peace and tranquility.

Memorable fauors.8 Remember therefore, O faithfull ſoule, that great fauour that was ſhewed vnto thée in Baptiſme, and giue due thankes vnto God.

9 Howbeit by how much the grace beſtowed vpon vs by Baptiſme is more plentifull, by ſo much there ought to be a more diligent cuſtody of the gifts that are conferred.Keep them We are buried with Chriſt by Baptiſme into his death: therefore as Chriſt was raiſed vp from the dead, into the glory of the Father, ſo let vs alſo walke in newneſſe of life.New life. Wée are made whole, therefore let vs ſinne no more,Sinne no more. leſt a worſe thing happen vnto vs. We haue put on Chriſts righteouſneſſe, a moſt precious garment, therefore let vs not defile it with the ſpots of ſinnes. Our old man is crucified,Fall not. and dead in Baptiſme: therefore let our new man liue.Mortifie the old man. Wée are regenerate and renued in the ſpirit of our minde in Baptiſme: therefore let not the fleſh raigneLet it not raigne. ouer the Spirit. Old things are paſt away, behold, all things are made new: let not the oldneſſe of the fleſh therefore preuaile ouer the newneſſe of the Spirit. Wée are made the ſonnes of God by ſpirituall regeneration: therefore let vs leade a life worthy of ſuch a Father.Walk worthy our Father. We are made the temple of the holy Ghoſt: let vs prepare therefore an acceptable reſting place for ſo great a gheſt.Clenſe the Sanctuary We are receiued into the couenant of God, let vs take héed therefore that we ſerue not vnder the deuils pay,Keepe couenant. and ſo fall from the grace of the couenant.

10 Bring all theſe things to paſſe in vs, O bleſſed Trinity, which art one God: thou haſt giuen vs ſo great grace in baptiſme, giue vs alſo perſeuerance in ſo great grace.

Thurſday Noone.

Pſal 85.13.O Lord God, be thou my light and defence: giue me grace and worſhip, and no good thing withhold from me that am thy ſeruant.

Chriſti Eccleſia ſponſa. The Church Chriſts Bride. 24 Meditation. Of the Dignitie of the Church.

THinke, O deuout ſoule, how great a benefit God hath beſtowed vpon thée,Communion. that hee hath called thée to the communion of his Church. My beloued is one, ſaith the Husband in the Canticles: one indéed, becauſe the true and orthodoxe Church is one onely, the beloued Spouſe of Chriſt.One Church. Without the bodie of Chriſt is not the Spirit of Chriſt, but hée which hath not the ſpirit of Chriſt is not his: he that is not Chriſts,One ſpirit cannot be made partaker of eternall life.

1 All without the Arke of Noah, Without, all periſh, 1 Pet. 3. were conſtrained to periſh in the deluge: without the ſpirituall Arke of the Church all are folded vp in euerlaſting deſtruction.Not Gods ſonnes. Hee ſhall not haue God his Father in heauen, which hath not the Church his Mother on the earth.

Meditate on this.2 Thinke, O deuout Soule, that euery day many thouſand ſoules go downe into hell, therefore, becauſe they are without the boſome of the Church. Nature hath not ſeparated thée from them, but the grace of God alone that tooke pity vpon thée. When Egypt was wrapped vp in palpable darkneſſe,Darknes. amongſt the Iſraelites onely was light: ſo in the Church alone is the light of the knowledge of God: they which are without the Church, paſſe from the darkeneſſe of ignorance in this life preſent, to the darkeneſſe of eternall damnation in the life following. He that is not a portion of the Church Militant, ſhall neuer bée a portion of the Church triumphant.Vnſeparable communion. For theſe things are moſt inwardly ioyned together, God, the Word. Faith, Chriſt, the Church, and Life eternall.

3 The holy Church of God is a Mother, a Virgin, and a Spouſe.Mother. She is a Mother, becauſe ſhe doth daily bring forth ſonnes vnto God:Virgin. ſhe is a Virgin, becauſe ſhée doth kéepe her ſelfe cleane from the embracements of the Deuill and the World: ſhée is a Spouſe,Spouſe. becauſe Chriſt hath eſpouſed her to himſelfe, in an euerlaſting couenant, and hath giuen her the carneſt of the Spirit.

4 The Church is that ShipShip. which carries Chriſt and his Diſciples, and brings vs at laſt to the hauen of eternall happineſſe: the Church ſailes, being furniſhed with the ſterne of Faith, with an happy courſe through the Sea of this world,Steerman. hauing God her ſtéerman:Rowers. Fraight. the Angels her Rowers: carrying the Quires of all the Saints: and in the midſt of her, as her Maſt,Maſt. is ſet vp the wholeſome trée of the Croſſe, on which are hanged vp the ſailes of the faith of the Goſpel:Winde. by which the holy Ghoſt blowing on them, ſhe is brought to the ſecurity of the eternall reſt.

Vineyard. Iſa. 5. Planted.5 The Church is that Vineyard which God hath planted in the field of this world: which he hath watered with his bloud:Watred. which he hath compaſt with the hedgeHedged. of Angelicall protection: in it he hath built the wine-preſſeWine-preſſe. of his paſſion: and out of it he hath taken ſtonesStones taken out. & ſtumbling blocks. Reu. 12. The Church is that WomanWoman clothed. which is clothed with the Sunne, becauſe ſhée is couered with Chriſts righteouſneſſe:Her footſtoole. ſhe treads the Moone vnder her féet, becauſe ſhe deſpiſeth earthly things, that are ſubiect to diuers changes: crowned with ſtarres for celeſtiall doctrine.

6 Conſider this great dignitie of the Church, O deuout Soule,Meditations. and giue due thanks vnto God. Verily, great are the benefits of God in the Church, but they are not obuious vnto all. It is a gardenA garden. that is incloſed, and a fountaine that is ſealed vp: no man ſées the beautie of a garden that is incloſed, but he which is in it; ſo no man acknowledgeth theſe great benefits in the Church, but hée which is in it himſelfe.

7 This Spouſe of Chriſt is blacke outwardly,Blackes Pſal 45. but faire inwardly: for great is the glory of the Kings daughter within. This ſhip is ſhaken with diuers tempeſts of perſecution,Shaken. yet ariueth ſafe to her deſired hauen. This Vineyard being downe, is raiſed vp:Cut. being cut, is increaſed. The infernall Dragon himſelfe doth diuers wayes lay waite for this woman.

Among Thornes.8 The Church is a faire Lilly, but yet amongſt thornes. The Church is a moſt faire Garden, but when the North windeWinde. of tribulations blow vpon it, then do her Spices giue their ſmell. The Church is the daughter of God: but very much hated of the world. Shée lookes for the heauenly heritage,Hated. therefore ſhe is conſtrained to be a pilgrimePilgrime. in this world. In her pilgrimage ſhe is oppreſt: in her preſſure ſhe is ſilent: in her ſilence ſhe is ſtrong and valiant: in her ſtrength ſhe ouercomes. The Church is a ſpirituall mother:Mother vnder the Croſſe. but ſhe is conſtrained to ſtand vnder the Croſſe, as alſo Mary, of whom Chriſt was borne into the world, ſtood vnder the Croſſe. The Church is a Palme, becauſe it grows more and more vnder the weight of tribulations and temptations.Palme.

9 Thinke, O deuout ſoule,Depend on thy mother. of the dignitie of the Church: and take héed thou do nothing that is vnworthy of her. The Church is a mother, take héed therefore that thou contemne not her voyce. She is a mother, therefore thou oughteſt to hang vpon her breaſts. The breſts of the Church are the Word and Sacraments. The Church is a Virgin:Keepe thy Virginity if therefore thou bée her true ſonne, abſtaine from the embracings of the world. Thou art a member of the Vir in Church: ſée that thou proſtitute not thy Virgins members, and commit whoredome with the Deuill through ſinne.

10 The Church is the SpouſeBe a good Spouſe. of Chriſt, as alſo euery deuout ſoule: let her take héed therefore that ſhe cleaue not to the deuill. Thou art the ſpouſe of Chriſt, ſée that thou léeſe not the earneſt of the holy Ghoſt that is giuen vnto thée. Thou art the Spouſe of Chriſt, pray daily that thy Huſband may make haſte and bring thee in to the heauenly marriage. Now thy husband will come in the night of ſecurity: watch therefore, leſt when thy huſband ſhall come he finde thée ſléeping, and ſhut againſt thee the gate of eternall ſaluation. Let the oyleHaue oyle. of thy faith ſhine, leſt at the comming of the Bridegroome thou be conſtrained to deſire it in vaine.

Make not ſhipwrack.11 Thou art carried in a ſhip: ſée that thou caſt not thy ſelf headlong into the ſea of the world, before thou come to the hauen. Thou art carried in a ſhip, pray that it be not ſwallowed vp of the tempeſts of afflictions, and of the waues of temptations.

12 Thou art called into the Vineyard of the Lord:Labour. ſée that thou labour ſtoutly, let the conſideration of thy hire, the penny, take away from thée the tediouſneſſe of the day. Thou art the Vineyard of the Lord,Prune thee. caſt away the vnprofitable branches, the vnfruitfull workes of the fleſh: and thinke that the whole time of thy life, is the time of pruning and cutting. Thou art a branch in the true Vine Chriſt: ſée that thou abide in him, and beare much fruit, Ioh. 15. becauſe the heauenly Huſbandman will take away the branch that beares not fruit, and will purge that which beares fruit, that it may bring forth more fruit. Thou haſt put on Chriſt by faith,Affect not earthly things. Col. 3. and art clothed with this Sunne of iuſtice: kéepe therefore thy garments, leſt thou walke naked: ſée that thou tread the Moone, that is, all earthly things vnder thy féet, and in reſpect of the euerlaſting good things, eſtéeme little of all things. O good Ieſus, which haſt brought vs into the Church militant, bring vs alſo at length into the Church triumphant.

Animarum ſponſus Ieſus. Ieſus the Soules Bridegroome. 25. Meditation. Of the ſpiritual marriage of Chriſt and our Soule.

Chriſt the Husband.I Will eſpouſe thée for euer to my ſelfe, ſaith Chriſt to the faithfull ſoule. Chriſt would be preſent at the marriage that was celebrated at CanaTeſtified at Cana. in Galilée, that he might ſhew that he came into the world to ſpirituall marriage. Reioyce in the Lord, and triumph, O faithfull ſoul, in thy God, which doth cloath thée with the garmentsThe bride garments of ſaluation, and compaſſeth thée about with the veſture of righteouſneſſe, as a Spouſe adorned with iewels. Reioyce for the honour of thy huſband:A husband chiefe of a thouſand. Cant. reioyce for the comelineſſe of thine Huſband: reioyce for the loue of thine Huſband.

1 His honour is very great, for he is the true God, bleſſed for euer: how great therefore is the dignity of this creature, that is to ſay, the faithfull ſoule, that the CreatorA Creator Comely. Pſal 45. himſelfe will eſpouſe her vnto himſelfe! His comelineſſe is very great, for hée is fairer then the ſons of men. Truly they ſaw his glory, as the glory of the onely begotten of the Father: his face did ſhine like the Sunne, his garments were like ſnow: Mat. 17. grace is poured out in his lips: hee was crowned with honour and glory. A part of how great mercyVnſpeakable mercy. therefore is it, that bright beauty doth not ſcorne to chuſe vnto himſelfe for a Spouſe, the ſoule deformed with the ſpots of ſinne? there is very great maieſtie of the part of the Bridegroome, very great infirmitie of the part of his Bride: very great comelineſſe of the part of the Bridegroome, very great deformitie of the part of the Bride: and greater is the loue of the Bridegroome toward his Bride,Loue. then of the Bride toward that moſt honoured and beautifull Bridegroome.

2 Sée the vnmeaſurable loue of thy Bridegroome, O faithfull ſoule. Loue drew him from heauen to the earth, bound him to a pillar, faſtened him to the Croſſe, ſhut him vp in the ſepulchre, and drew him downe to hell. Who did all theſe things but loue toward his Spouſe?Vnkinde Spouſe. but our heart is more heauy then ſtone and lead, that the bond of ſo great loue doth not draw it vpwards vnto God, ſince firſt it drew God downe vnto men. The Spouſe was naked, neither could ſhée ſo naked bée brought into the royall Palace of the heauenly kingdome:Hee clothed her that was naked. hée clothed her with the garments of ſaluation and righteouſneſſe, when ſhée lay wrapped in the lothſome garment of her ſinnes, and in the moſt filthy rags of her iniquitie: he granted her, that ſhée ſhould couer her ſelfe with ſhining and white Silke, which Silke are the righteouſneſſes of the Saints. This garment was gotten by the righteouſneſſe, death, Reu. 19. and paſſion of the Huſband himſelfe.

3 Iacob did labour fourtéene yeares, that he might get Rachel to wife:Serueth more then Iacob. Chriſt for almoſt foure and thirtie yeares did ſuſtain hunger, thirſt, cold, pouerty, ignominies, reproaches, bands, ſcourges, the bitterneſſe of gall, death, the croſſe, that hee might get the faithfull ſoule a Spouſe for himſelfe.

4 Sampſon went downe, and from amongſt the Philiſtines, a people adiudged to deſtruction,Excelleth Sampſons loue. he ſought him a wife: the Sonne of God comes downe, and chooſeth him a Spouſe from amongſt men that were condemned & adiudged to eternall death.

Rom. 5. Enemies reconciled5 The kindred of his Spouſe was at enmity with his heauenly Father, but he hath reconciled it to his Father by his moſt bitter paſſion. His ſpouſe was defiled in her owne bloud,Filthy. and caſt out in the face of the earth, but he hath waſhedWaſhed. her with the water of Baptiſme, and made her cleane in a moſt holy Bath. Hée hath cleanſed the bloud of the Spouſe with his owne bloud, becauſe the bloud of the Sonne of God doth cleanſe vs from all ſinnes.

6 His Spouſe was foule and deformed,Deformed Beautifull but he hath anointed her with oyle, that is to ſay, with mercy and grace. His ſpouſe was not honourably attired, but hée gaue vnto her bracelets, and earerings, and adorned her with vertues, and diuers gifts of the holy Ghoſt. His ſpouſe was moſt poore,Poore cnriched. and had nothing that ſhée might giue in ſtead of earneſt, therefore he left vnto her the earneſt of the Spirit, and tooke from her the earneſt of the fleſh, and brought it into Heauen. His Spouſe was hungry: but he gaue vnto her fine flower and hony, and oyle to eate: hée féeds her with his fleſh,Hungry fed. and with his owne bloud vnto euerlaſting life. His Spouſe is diſobedient,Adultreſſe conuerted, is accepted. and oftentimes breaks her faith plighted in Marriage, ſhée commits fornication with the world and the Deuill: but out of his infinite loue, her huſband takes her againe into fauour, as often as in true conuerſion ſhe returns vnto him.

7 Acknowledge, O faithfull ſoule, ſo many and ſo great tokens of his infinite loue. Loue, O faithfull ſoule, the loue of him, which for the loue of thée came downe into the wombe of the Virgin.Loue him againe. By ſo much ought wée to loue him more then our ſelues, by how much he is greater, which hath deliuered himſelfe for vs. Let all our life be made conformable vnto him, which for the loue of vs hath conformed himſelfe wholly vnto vs: he is accounted deſeruedly moſt vnthankfull, which loues not him againe that loueth him: how much therefore is he to be beloued of vs, which for the loue of vs hath forgotten as it were his owne Maieſty? Happy is the ſoule which is ioyned vnto Chriſt in the bond of this ſpirituall marriage.True happineſſe, It doth apply all thoſe benefits of Chriſt to her ſelfe ſafely and confidently: as otherwiſe in marriage, the wife ſhines bright by the beames of her husband.By faith we are maried to Chriſt. Engraffeth, But we are made partakers of his happy and ſpirituall marriage by faith alone, as it is written, I will eſpouſe thee to my ſelfe in faith. Faith doth graft vs branches into Chriſt, as it were the ſpirituall Vine, that we may draw life and iuyce out of him. And euen as they that liue in marriage, are no more two but one fleſh: ſo they which cleaue vnto the Lord by faith,Maketh one with him. are made one ſpirit with him, becauſe Chriſt dwels in our hearts by faith, and that faith, if it be true, is working through loue, as a good trée beareth fruit.

8 Euen as in the old Teſtament the Prieſts were conſtrained to marry Virgins:Preſent thy ſelfe a Virgin. ſo that heauenly Prieſt doth couple ſuch a Virgin to himſelfe ſpiritually, which kéepeth her ſelfe whole and vndefiled from the embracements of the Deuill, the World, and her owne Fleſh. Make vs worthy, O Chriſt, that one day wée may bée ledde in to the marriage of the Lambe. Amen.

Quid Deus eſt animae? lux, medicina, cibus. What is God vnto the ſoule? Light, Phyſicke, Meat. Prou. 9. 26. Meditation. Of the ſpirituall repaſt of the Soule.

THE moſt bountifull God hath prepared a great banquet,Banquet. but wée muſt bring hunger-bitten hearts vnto it. Hée doth not perceiue the ſwéetneſſe of the heauenly banquet, which taſtes it not, he taſts it not, that hungersHunger. not. To beléeue in Chriſt, Ioh. 6. is to come to the heauenly banquet: but no man can beléeue, but hée which acknowledging his ſinnes; is truly contrite and penitent. Contrition is the ſpirituall hunger of the ſoule: faith is the hand, mouth, and ſtomacke that receiueth, and profitably digeſteth this ſpirituall food.

1 God gaue Manna to the Iſraelites in the Deſart, the bread of Angels: in this banquet of the new Teſtament God giues the heauenly Manna,Chriſt the true Manna. that is to ſay, his grace, the forgiueneſſe of ſins, nay, his owne Sonne, the Lord of the Angels.

Ioh. 6.2 Chriſt is that true heauenly bread, which came downe from heauen, that hée might giue life vnto the world. He that is full of the huſkes of hogges, that is to ſay, of the delights of this world, doth not deſire that ſwéetneſſe. The outward man doth not perceiue what is ſwéet to the inward. God giues his Manna in the Deſart, that is to ſay, where all earthly food,Giuen where is no food. all earthly conſolation is withdrawne from the ſoule. They that haue Wiues delay to come: the chaſte virgins, that is,Virgins. the ſoules which neither cleaue to the Deuill through ſinne, nor to the World through delights, doe come to this banquet. I haue eſpouſed you a chaſt virgin to one man, ſaith the Apoſtle:Beware Adultery. our ſoule ought not to giue it ſelfe to ſpirituall adultery, that God may contract with it ſpirituall marriage, and ſo bring it to his heauenly banquet, where doth enter none that is vncleane They that were with-held with the delight of ſéeing of the field, did refuſe to come, they which loue the pleaſures of this world,Pleaſures. doe not aſpire to the heauenly ſweetneſſe. Deſire is the foote of the Soule, our ſoule doth not come to this myſticall banquet, if it doth not deſire it: the ſoule that is filled with the conſolation of this world, cannot deſire the heauenly ſweetneſſe.Riches. When the rich yong man heard, that the riches to which his ſoule did ſticke faſt, muſt bee forſaken for Chriſt, he departed heauy. Chriſt the heauenly Elizeus, Filleth the empty, not rich. Chriſt doth not poure in the oyle of celeſtiall ſwéetneſſe, vnleſſe all the veſſels be firſt empty: the loue of God doth not enter into our ſoule, vnleſſe the loue of our ſelues, and the loue of the world, do firſt go out of it.Loue draweth. Where our treaſure is, there is our heart: if the world be thy treaſure, thy heart is on the world. The force of loue is to vnite, if thou loueſt the earth, thou art vnited to the earth.Vniteth. The force of loue is to change,Changeth. if thou loueſt the world, thou ſhalt become worldly, if thou loueſt heauen, thou ſhalt be heauenly.

Couetous.3 They that buy Oxen, and do trade, come not vnto Chriſt: they that cleaue vnto riches with their heart, ſéeke not the heauenly riches. Earthly riches fill the deſire of the ſoule with a certaine falſe ſhew of ſufficiency: leſt it ſhould go to ſéeke her true ſufficiency in God, which doth fully ſatiate. All earthly riches conſiſt in the creatures, in ſiluer, gold, buildings, grounds, cattell: but no creature doth truly ſatiate our ſoule, becauſe that it is more excellent than all the creatures,No ſatiety in earth. for all of them were made for her vſe. How weak the creatures are to fill and ſatiate our deſires, appeares in death, in which we are forſaken of all the creatures.Flye at death. It is a wonder that we ſticke ſo firmly to the creatures, when they ſticke ſo weakly and vnconſtantly to vs.

4 Adam when he turned himſelfe away from the comfort of God,Luſt of the world, is the loſſe of life. and ſought deli ht in the trée of the knowledge of good and euill, he was driuen out of Paradiſe: our ſoule if it turne it ſelfe from God to the creatures, is depriued of the heauenly conſolation, and is driuen altogether from the trée of life.

Neglecters depriued of food.5 But what remains to them which neglect this banquet? the world paſſeth away, and all that cleaue vnto it: the creatures paſſe away, and all that put their hope in them. The heauenly Father ſweares that they ſhall not taſte of his Supper, which preferre Oxen, Farmes, Wiues, that is to ſay, whatſoeuer earthly things, before the ſwéetneſſe of the heauenly Banquet. After Supper there is no more meat prouided, when Chriſt is neglected, there remaineth no further remedie. Thoſe contemners ſhall bée puniſhed with eternall famine,Famiſhed. and ſhall liue in euerlaſting darkeneſſe, which would not heare Chriſts calling, Come vnto mée yée which labour, and are laden. They ſhall heare him ſometime commanding, Go ye curſed into euerlaſting fire.Curſed.

6 The Sodomites were conſumed with fire,Like Sodomites. when called to this banquet by the preaching of Lot, they refuſed to come: the fire of the wrath of God that endures for euer, ſhall conſume them, which being called by the Goſpel, haue deſpiſed this banquet. When the Bridegroome was comming,Fooliſh Virgins. the Virgins, whoſe Lamps were deſtitute of oyle, made delay; in the meane time the gate was ſhut: they whoſe hearts are not filled with the oyle of the holy Ghoſt in this world, Chriſt will not let them into his ioy, but the gate of indulgence ſhall be ſhut againſt them, the gate of mercy, the gate of conſolation, the gate of hope, the gate of grace, the gate of good works.

7 There is as yet a certaine inward calling of Chriſt: happy is he which heares it.Happy hearers, knockers by ſighes. Chiiſt oftentimes knocks at the doore of our hearts by holy deſires, by deuout ſighes, by holy cogitations, happy is he that opens to him when hée knocks.

8 As ſoone as thou féeleſt any holy deſire of heauenly grace in thy heart,Deſire. ſet downe this ſurely with thy ſelfe, that Chriſt doth knocke at thy heart:Open. let him in, leſt he paſſe away, leſt he ſhut againſt thée afterward the gate of his mercy.

9 As ſoone as thou féeleſt any little flame of holy meditations in thy heart,Meditation. thinke that it is kindled by the heat of the loue of God, that is to ſay, of the holy Ghoſt: foſter and cheriſh that flame, that it may grow out into a fire of loue: take héed that thou quench not the Spirit, and hinder the worke of the Lord.

10 He that deſtroyes the temple of the Lord, ſhall féele his ſeuere iudgement.

11 The temple of the Lord is our heart: that doth hée deſtroy,Deſtroyers of the temple. which refuſeth to giue place to the holy Ghoſt, calling him inwardly by the Word. In the old Teſtament the Prophets could heare the Lord ſpeaking inwardly: in the new Teſtament all that are truly godly, do féele thoſe inward motions and drawings of the holy Ghoſt. Bleſſed are all which heare and follow.

Mirari, non rimari ſapientia vera eſt. Wiſedome wondreth, enquireth not. 27. Meditation. Of the myſterie of the Lords Supper.

IN the holy Supper of the Lord, there is a great and wonderfull myſtery propoſed vnto vs, there is the treaſureThe Supper a treaſure. and ſtore houſe of the grace of God. We know that the Trée of LifeA tree of life. was planted of God, whoſe fruit ſhould keepe our firſt parents, and their poſteritie, in the happineſſe of the immortalitie wherein they were created. There was alſo placed in Paradiſe the Trée of the knowledge of good and euill.Which loſt by ſinne. But euen that ſame which was giuen of God for their health and life, and for the exerciſe of their obedience, that was an occaſion of death and damnation: while they poore wretches are led by the inticements of Satan and their owne deſires.Is here reſtored. Here againe is gotten that true Trée of Life, that ſweet wood, whoſe leaues are healing, whoſe fruit is ſaluation: the ſwéetneſſe thereof takes away all bitterneſſe of euils, yea, euen of death it ſelfe.

1 MannaTrue Manna. was giuen to the Iſraelites, that they might be nouriſhed with heauenly food: here is that true Manna which came downe from heauen, that he might giue life to the world: this is the heauenly bread, and Angelicall food, of which if a man eat, he ſhall neuer hunger.

2 The Iſraelites had the ArkeThe true Arke. of the couenant and the propitiatorie, where they might heare the Lord ſpeaking face to face: here is the true arke of the couenant, the moſt holy bodie of Chriſt, in whom are hidden all the treaſures of knowledge & wiſedome here is the true propitiatory in the bloud of Chriſt, which makes vs to be beloued in the beloued. Neither doth hée onely ſpeake vnto vs by inward conſolation,The true Oracle. but hée dwels in vs. Hée doth not féed vs with heauenly Manna, but with himſelfe. Here ſurely is the gate of heauen,Heauen gate. and the Ladder of the Angels: for whether is heauen greater, then hée that is in heauen? whether is heauen knit nearer and ſtraighter vnto God, then mans fleſh and nature which hee hath aſſumed? Heauen truly is the ſeat of God, but in the nature that Chriſt hath aſſumed reſts the holy Ghoſt. God is in heauen,Heauen. but in Chriſt dwels the fulnes of the Godhead. Verily this is a true and infallible pledge of our ſaluation. He had no greater thing that he might giue: for what is greater then himſelfe? what is ſo ſtraightly knit vnto him, as his humane nature, which being taken into the ſociety of the moſt bleſſed Trinitie,Knit to the Trinitie. is made the treaſury of heauenly good things?

3 What is ſo ſtraightly ioyned vnto him as his fleſh and bloud? but with this heauenly nouriſhment he doth refreſh vs miſerable wormes, and makes vs partakers of his nature,We are in him partakers of diuine nature. how not alſo of his grace? who euer hated his owne fleſh? how therefore can the Lord deſpiſe vs whom he féeds with his own fleſh,Deſpiſeth vs not. & his owne bloud? how can he forget them, to whom hée hath giuen the earneſt of his body? how ſhall ſatan be able to ſubuert vs,Satan hurteth not. when we are refreſhed with heauenly food, that we faint not in the battell? Chriſt doth eſtéeme vs deare, becauſe hee bought vs deare:Deare to Chr ſt bought. he doth eſtéeme vs deare, becauſe he feeds vs with deare and precious things:Fed. bee doth eſtéeme vs dea e, becauſe we are his owne fleſh and members.Members. Healthfull Balme.

4 This is the onely ſoueraigne ſalue of all ſpirituall diſeaſes: this is the ſalue of immortalitie: for what ſinne is ſo great, that the holy fleſh of God may not expiate?

Quickening.4 What ſinne is ſo great, that the quickning fleſh of Chriſt may not heale? what is ſo deadly, that it may not be taken away by the death of the Sonne of God?Deuils darts quenched Spots clenſed. what darts of the deuill are ſo deadly, that they may not be extinguiſht in this Fountaine of the grace of God? What ſpot of the conſcience is ſo great, that this bloud may not cleanſe? the Lord was preſent with the Iſraelites in the cloud and fire:Light. but here not the cloud, but the Sunne of righteouſneſſe it ſelfe is preſent, which is the preſent light of our ſoules. Here the fire of Gods wrath is not felt,Not feare of wrath. but the heat of his charitie, neither doth hée depart from vs, but hée makes his abiding with vs.

5 Our firſt Parents were brought into Paradiſe, that moſt fragrant and ſwéet garden, a type of the eternall bleſſedneſſe, that being admoniſhed of Gods benignitie, they might yéeld due obedience to their Creatour.

6 Behold more then Paradiſe,Better then Paradiſe. in this place: for the creature is filled with the fleſh of the Creator: the penitent conſcience is cleanſed by the bloud of the Son of God: the members of Chriſt,Benefits. the head, are nouriſhed with the bodie of Chriſt: the faithfull ſoule is fed with diuine and celeſtiall banquets.

7 The holy fleſh of God, which the Angels do adore in the vnitie of perſon, the Archangels do worſhip, the powers do tremble at,Moſt reuerend food. the vertues do admire, that is made our ſpirituall nouriſhment. Let the heauens reioyce, and the earth triumph: but more the faithfull ſoule, on whom gifts ſo great and of ſuch qualitie are beſtowed.

Chriſti ſis prouidus hoſpes. Be Chriſts carefull gheſt. 28. Meditation. Of ſerious preparation before the vſe of the Lords Supper.

NO vulgar banquet, neither any feaſt of a King, but the moſt holy myſterie of the bodie and bloud of Chriſt is ſet before vs: therefore there is required worthy preparation:Worthy preparation. leſt for life we finde death, leſt for mercy we receiue iudgement. How doth that moſt holy Patriarks,Abraham. famous for the ſtrength of his faith, tremble? how doth he feare, when the Sonne of God appeared vnto him in the ſhape of a man, and told him before that he would ouerturne Sodom? Here the Lambe of God is not ſet before vs to be looked vpon but to be taſted, and to be eaten. Tremble then at his preſence.

1 Vzzias when he came vnconſiderately to the Ark of the Couenant, was forthwith ſtriken with leproſie of the Lord: what maruell is it therefore, if hee eate and drink his owne iudgement,Tremble at the iudgemēt. which eats of this bread, and drinkes of this wine vnworthily? for here is the true Arke of the new Couenant, prefigured by that old.

2 But the Apoſtle teacheth vs true preparation in one word: let a man, ſaith he, examine himſelfe,Examine. and ſo let him eate of this bread. But as all godly and diuine examination is to be tried by the rule of the holy Scripture, in like reaſon alſo this, which the Apoſtle requires.

Our corrupt nature.3 In the firſt place therefore let vs conſider our owne infirmitie. What is man? duſt and aſhes: out of the earth we are borne, of the earth we liue, vnto the earth we returne. What is man? ſtinking ſperme, a ſacke of dung, and the food of wormes.

Fraile life.4 Man was borne to labour, not to honour. Man was borne of a woman, and therefore with guilt: he liues a ſhort time, and therefore with feare: he is full of many miſeries, and therefore with wéeping: and very many, becauſe of body and ſoule together.

5 Man knows not his birth: he knows not his death: we are for a while as the hearbe of Summer,And ſhort. and that ſhort life hath griefs and labours that are nothing ſhort.Vaine compared to God.

6 In the ſecond place, let vs conſider our vnworthines: ſurely euery creature in reſpect of the Creator is a ſhadow, a dreame, nothing, ſo alſo is man.

7 But more and more hainous wayes is man vnworthy: for he hath offended his Creator with his ſinnes.Sinnes. God is iuſt by nature and eſſence: he is angry therefore at ſinnes by nature and eſſence.

8 What are we but ſtubble to that conſuming fire? how ſhall our moſt foule facts conſiſt?That cannot conſiſt. or how ſhall our iniquities appeare, which thou putteſt before thée, and our errours which thou placeſt in the light of thy countenance? God is infinite, and alwayes like himſelfe,Before an infinite God. of infinite iuſtice, and of infinite wrath. For if he be ſo in all his works, he is ſo alſo in wrath, in righteouſneſſe and in vengeance. God is altogether great and wonderfull.That ſpared not his Sonne.

9 He that hath not ſpared his Sonne, ſhall hee ſpare his other workmanſhip? he that hath not ſpared the moſt holy, ſhall he ſpare an euill ſeruant? In ſo great hatred is ſinne with God, that hée puniſheth it in his moſt beloued: which appeares in Lucifer, the chiefe of the Angels.The chiefe Angels.

Examine the Sacrament.10 Howbeit, let this examination not onely reſpect our ſelues, but this bleſſed bread alſo, which is the communion of the body of Chriſt, then will the true fountaine of grace, and the vnexhauſted ſpring of mercie appeare. God cannot altogether neglect vs whom he hath made partakers of his owne fleſh:In the benefits. for who euer hated his owne fleſh? therefore theſe holy feaſts ſhall transforme our ſoules:Of making vs diuine. theſe diuine banquets ſhall make vs diuine men, vntill at laſt we be made companions of the future felicity, being capable of God wholly and alone, and wholly like vnto God. That which wée haue here in faith, and in a myſterie, there we ſhall haue in déed and moſt openly. Let vs therefore examine our ſelues, whether wée be in the faith or not: Examine then thine eye of faith by knowledge, whether it truly diſcerne the Lords body, in this myſterie. Examine the ground of thy faith, whether it bee aſſured, without wauering. Examine the fruit of thy faith, whether it hath baniſhed all vngodlineſſe and vnrighteouſneſſe, and hath begot an Academy of vertues: ſo ſhall temptations giue ground, and flye, and ſo ſhall appeare the happy change of thy ſoule.

11 Our bodies alſo ſhall attaine this dignitie,Happy body. that in them wée ſhall ſée God face to face, which now are the temples of the holy God: and are ſanctified and quickened by the body and bloud of Chriſt dwelling in them. This moſt holy ſalue heales all the wounds of ſinnes:All whole by ſalue. this quickening fleſh ouercomes all mortal ſinne. This is the moſt holy ſeale of the promiſes of God,By promiſes ſealed. which we may ſhew before the iudgement of God. This pledgeBy pledge. being giuen vs, we boaſt ſafely of eternall life. If Chriſts body and bloud be exhibited vnto vs, then alſo all the benefits which are gotten by that moſt holy bodie, and by that bleſſed bloud.Gift. How ſhall hée that hath giuen vs greater things, deny vs the leſſe? he that hath giuen his Sonne vnto vs, Rom. 8. how ſhall hée not with him giue vs all things?

12 Therefore let the Spouſe reioyce:Reioyce. becauſe the time is nigh, that ſhe ſhall be called to the marriage of the Lambe. Let her bée cloathedBe clothed. with her precious garments, let her take the wedding garment, that ſhe be not found naked. That garment is the righteouſneſſe of the Bridegroome, which we put on in Baptiſme. So farre is it that our righteouſneſſe ſhould be the wedding garment, that it is rather the cloath of a menſtruous woman. Let vs therefore feare to bring to the ſolemnitie of that marriage, the moſt filthy and ſtinking garments of our owne works: let the Lord cloath vs, that we be not found naked.

Vitae fons eſt caro Chriſti. Chriſts fleſh, lifes fountaine 25. Meditation. Of the wholeſome participation of the body and bloud of Chriſt.

HE that eates my fleſh, and drinkes my bloud, ſhall liue for euer, ſaith Chriſt. Verily, great is the benefit of our Sauiour, that he hath not onely taken vpon him our fleſh, and lifted it vp into the Throne of the heauenly glory: but alſo féeds vs with his body and bloud to life eternall. O wholeſome dainties of the ſoule!Wholſome dainties. O deſired banquet! O celeſtiall and Angelicall food! Although the Angels deſire to looke into that great myſterie,Seene of Angels. yet he did not take vpon him the Angels, Heb. 2. but the ſéed of Abraham, our Sauiour is nearer vnto vs,Chriſt neareſt vs then to the Angels themſelues: becauſe wée haue knowne his loue out of this, that he hath giuen vs of his Spirit:In Spirit. and not onely of his Spirit, but alſo of his bodyBody. and his bloud, for ſo doth the Truth ſpeake of the bread and wine in the Euchariſt. This is my bodie: This is my bloud. How can the Lord forget them,Cannot forget vs. whom hée hath redéemed with his body and bloud, whom he hath nouriſhed with his bodie and bloud.

1 He which eateth the fleſh, and drinketh the bloud of Chriſt, abides in Chriſt,In Chriſt. & Chriſt in him.

2 I do not therefore greatly wonder, that the haires of our head are numbred, that our names are written in heauen, that we are written in the hands of the Lord,Excellent benefits. and that we are carried in his boſome, and in his wombe, becauſe we are fed with the body and blood of Chriſt.

Dignity of ſoule.3 Verily, great is the dignitie of our ſoules, which are fed with the precious price of his redemption. Great alſo is the dignitie of our bodies, which are the habitations of the ſoule, that is redeemed by the body of Chriſt, that are filled with the bodyBody. of Chriſt, which are the temples of the holy Ghoſt, and houſes of the whole moſt holy Trinitie. For it cannot be that the ſame ſhould abide in the graue,Chriſt raiſed vs. when they are nouriſhed with the body and bloud of our Lord.

It feedeth vs by changing vs.4 This is that meat of men, that are of age, we eat it, neither yet do we change it into our body, but are changed into it.

Liuely members fed.5 Wée are the members of Chriſt, we are quickened by his Spirit, and we are fed by his body and bloud.

6 This is the bread which commeth down from heauen, and giueth life to the world: of it if any one ſhall eat, he ſhall not hunger for euer.That hunger not. This is the bread of grace and mercy, which if any man ſhall eate, he taſtes and ſées how ſwéet our Lord is, and of his fulneſſe hée receiueth grace for grace.Taſt ſweet grace. This is the bread of life, not onely liuing, but alſo quickning, if any one eats of this, hée ſhall liue for euer.Liue euer. This bread commeth downe from heauen, neither is it onely heauenly, but alſo it makes the gheſts heauenlyMaketh heauenly gheſts. which eat it wholſomely and in the ſpirit. They ſhall be heauenly, becauſe they ſhall not dye, but ſhall bée raiſedraiſed. vp againe in the laſt day. But they ſhall bée raiſed vp not vnto iudgement, becauſe hée which eateth of this bread, comes not vnto iudgement; not to condemnation, becauſe there is no condemnation to them which are in Chriſt Ieſus: but to lifeLife. and ſaluation. For he which eats the fleſh of the Sonne of man, and drinks his bloud, hath life in himſelfe, and ſhall liue: for Chriſt his fleſh is meat indéed, and his bloud is drinke indéed.

7 Let vs therefore be filledBe filled. not with the food of our owne works,Eate. but of the Lord. Let vs be drunken of the fulneſſe not of our owne houſe,Drinke. but of the Lords. This is the true fountaine of life,The fountaine of life. he that ſhall drinke the water thereof, it ſhall become in him a fountaine of water ſpringing vp vnto eternall life.

8 All ye that thirſt, comeCome. to theſe waters, and you that haue no ſiluer, make haſte, buy, eate: let them that are athirſt come: come alſo my thirſtie ſoule, vexed with the heat of thy ſinnes.

9 But if thou art deſtitute of the ſiluer of thy deſerts, make ſo much the more haſte:Haſte. being deſtitute of thine owne merit, haſte thée ſo much the more earneſtly to Chriſts merit: make haſte therefore and buy without ſiluer. Here is the chamber of ChriſtTo Chriſts Chamber. and our ſoule, from which let not thy ſins deterre thée, neither let thy merits enter with thée.

10 But what can our merits bée?Without merit. They weigh ſiluer, but not for bread: and labour, but not for fulneſſe, ſaith the Prophet. Our labours do not fill vs, neither is the grace of God bought with the money of our merits. Heare therefore, O my ſoule, and eate that which is good, and be delighted in fatneſſe.

11 Thoſe words are ſpirit and life, and the words of eternall life.Eternall life. The cup of bleſſing is the communicating of the bloud of Chriſt: the bread which we breake, is the participation of the body of the Lord. We cleaue vnto the Lord, therefore wée are one ſpirit with him: wee vſe not onely the communion of nature with him, but alſo the participation of his bodie and bloud.

John 6.12 Therefore I do not ſay with the Iews, how can he giue vs his fleſh to eate? But I rather crie out, how doth the Lord diſtribute vnto vs his fleſh to eate, and his bloud to drinke? I ſearch not into his power, I wonder at his good will:Wonderfull good will. I looke not into his maieſty, but I worſhip his bounty: I beléeue a preſence,Preſence inward. I am ignorant of the manner of the preſence: I certainly know that it is moſt ſtrait and inward.

Epheſ. 5.13 Wée are members of his body: fleſh of his fleſh, bone of his bones: he dwels in vs, and we in him. My ſoule deſires to be drowned in the cogitation of this moſt profound depth:The ſoule drowned in meditation. it hath not as yet found out by what words it may vtter or declare that goodneſſe: but if is vtterly amazed at the beholding of that ſo great grace in God, and that ſo great glory in the bleſſed.

Thurſday, Euening Prayer.

O Lord God, gracious and mercifull Father, hauing learned what is the nature and properties of true faith, and deſiring it earneſtly for the excellencie thereof, I come humbly to craue it at thy mercifull hands, that thou vouchſafing to enrich mee with ſo great a bleſſing, in the power thereof, I may ouercome the World, and being fully perſwaded thereby of thy loue and fauour towards mee in Chriſt, in whom thou waſt reconciling the world to thy ſelfe, I may know for certaine, that thou art at peace with me, and may alſo feele the fruits of my Baptiſme in my ſoule, through which I had an entrance into thy Church; the dignitie whereof is ſuch, that thy Sonne hath knit it in the ſtraighteſt bond vnto himſelfe, in which alone is ſaluation; out of which all that are, are yet in the ſtate of damnation. O Lord, vouchſafe to keepe me alwayes within this thy fold, a lambe of thy flocke, a member of this Church. And to this end knit my ſoule vnto thee, eſpouſe it to thy Sonne, that I may partake of this honour, and be made comely by his beauty, and enriched with his loue, and ſatisfied euermore with the fatneſſe of thine houſe, partaking here of the ſpirituall repaſt that is offered vnto me in thy Word, and at thy Table, vntill the time come, that I ſhall drink the wine of gladneſſe within thy kingdome, there to reioyce with thee euerlaſtingly, O bleſſed God, Father, Sonne, and holy Ghoſt. Amen.

Friday, Morning Prayer.

THis life being full of cares, this world full of ſnares, wherewith the cruell Nimrod, the Deuill, hunts for the ſoules of men: what ſhall be my comfort in this life, but thy refreſhing, O God of all comforts and conſolations? What ſhall bee mine aſſurance and direction in the wayes of this world, to auoid the ſnares of death, but thy hand and thy ſtaffe, O Lord, that leadeſt vnto life, euen thoſe that walke in the ſhadow of death? Giue me therefore thy refreſhing Spirit, I do beſeech thee, to comfort and cheare me vp in all the afflictions of my life, that I be not ouercome of too much ſorrow. Giue me thy Spirit of truth to leade me into all truth, that I periſh not in the common errours of the world, nor in the gaine-ſayings of the rebellious children, nor fall into the pit that the enemie hath digged to entrap my ſoule; but that preſerued in the truth, I may walke ſafe from all dangers, through the labours of this vally of teares, towards my reſt in the heauenly Countrey. Free me, O Lord, from all ſpirituall euils: keepe my ſoule from the iawes of the Lyon: take the ſeales of ignorance from mine eyes: take the cawle of hardneſſe from mine heart: keepe me from preſumptuous ſinnes, that they get not the dominion ouer mee. Let not pride puffe me vp let not couetouſneſſe preſſe mee downe: let not the filth of mine owne fleſh defile mee: let not the deceiuableneſſe of the world beguile me: let not wrath and paſſion tranſport me: let not ſloath make me to be likened to the Dogge, or to the Swine: let not enuy bleare mine eyes: let not ſurfetting drowne mine heart: let mee not preſume to take thine office vpon me to reuenge my ſelfe, but grant that in all my pleaſures, in patience I may poſſeſſe my ſoule. Haue pity (O Lord) vpon mine infirmitie, and looſe the yoke of my captiuity, and from all ſinne and danger of the enemie deliuer mee this day and euer, for thy deare Sonnes ſake Chriſt Ieſus, Amen.

Penetrant ſuſpira Coelum. Sighes pierce the Skies. 30 Meditation. Of the wholeſome efficacy of prayers.

THis is an excéeding great benefit of God, that hee requires the familiar talke of godly prayers:Talke with God. hee giues vnto vs the affection to pray, hee alſo giues vnto vs the effect of our prayer. Great is the force of prayer.Prayer forcible.which is powred forth in the earth, but workes in heauen. The prayer of the iuſt is the key of heauen:The key of heauen. prayer doth aſcend, and Gods deliuerance doth deſcend. Prayer is the buckler of ſaluation,Buckler, by which all the darts of the wicked are driuen back.

1 When Moſes did ſtretch forth his hands, Iſrael did preuaile againſt the Amalekites: if thou ſtretch forth thy hands vnto heauen, Satan ſhall not preuaile againſt thee.Weakneth enemies. Euen as a wall by the enemy, ſo the wrath of God is broken by the prayers of the godly.

2 Our Sauiour himſelfe did pray. not for any neceſſity,Chriſts example. but that hee might commend vnto vs the dignity of prayers. Prayer is the tribute of our ſubiection,Tribute. becauſe God hath commanded vs that we offer vnto him daily prayers, as a certaine ſpirituall tribute. It is the ladder of our aſcenſion:A Ladder. becauſe prayer is nothing elſe but a certaine peregrination of the minde vnto God. It is the buckler of our defence:Buckler. becauſe the ſoule of a liuing man is ſafe in prayer from the aſſaults of the deuill. It is the faithfull meſſenger of Embaſſage:Meſſenger. becauſe prayer aſcends to the Throne of God, and inuites him to helpe vs: this meſſenger is neuer fruſtrate of his purpoſe, for God alwayes heares vs, if not according to our will,Euerheard yet for our profit and ſaluation. We may hope for one of the two vndoubtedly, either hée will giue vs that which we aske,For good. or that which he knoweth to be more profitable.

5 God gaue his Sonne, that moſt excellent gift, being not intreated: what ſhall hée do being intreated?Without doubt. we can neither doubt of the Fathers hearing, nor the Sonnes interceſſion. In any cauſe whatſoeuer, thou mayeſt enter with Moſes into the Tabernacle, to aſke counſell of the Lord, and thou ſhalt ſoone heare the anſwer of God. When Chriſt prayed, hée was transfigured: ſo in prayer there are made great changes in the ſoule becauſe prayer is the light of the ſoule,Transfiguring the ſoule. which very often leaues him triumphing whom it found deſpairing. With what forehead doeſt thou behold the Sunne,All ſanctified by prayer, Sunne. vnleſſe thou haſt firſt worſhiped him which ſends that moſt ſwéet light to thine eyes? by what meanes doeſt thou enioy thy table,Table. vnleſſe thou haſt firſt worſhiped him, which doth giue and miniſter vnto thée ſo great good? with what hope wilt thou deliuer thy ſelfe to thy nights reſt,Reſt. vnleſſe thou haſt firſt guarded thy ſelfe with prayer? What fruit canſt thou hope for of thy labours,Labours. vnleſſe thou haſt firſt worſhipt him, without whom all labour is vnprofitable?Aske. If therefore thou deſire gifts either ſpirituall or corporall, aske, and thou ſhalt receiue. If thou deſire Chriſt, ſéekeSeeke. him by prayers, and thou ſhalt finde him. If thou deſire to haue the doore of Gods grace and eternall ſaluation opened vnto thée, knockeKnocke. at it by prayers, and it ſhall be opened vnto thée: If the thirſt of tentations and the penury of ſpirituall good things doth afflict thée in the Deſart of this world, draw néereDraw neare. to the rocke of ſpirituall things, which is Chriſt, by deuotion, and ſmite it with the rod of prayer, and thou ſhalt féele that the waters of Gods peace can quench the thirſt of thy penury.

4 Wilt thou offerOffer. an acceptable ſacrifice vnto God? offer prayers: God ſhall féele the odour of ſwéeteneſſe, and his wrath will ceaſe. Wilt thou daily be conuerſant with GOD? loue prayeers,Conferre. which are the ſpirituall conference of GOD and the deuout ſoule?Taſt God. wilt thou taſte how ſwéete the Lord is? inuite him by prayers to the houſe of thy heart.

5 Prayer doth pleaſe GOD but it is that prayer which is made after a due manner: therefore he which deſires to be heard, let him pray wiſely,As hee ought. Wiſely. ardently humbly, faithfully and confidently. Let him pray wiſely, that is, that hée pray for thoſe thinges which ſerue for the glory of God and the ſaluation of his neighbours. GOD is almighty, therefore thou maiſt not let him downe a meaſure in thy prayers: hée is moſt wiſe, therefore thou maiſt not preſcribe him an order: prayers may not breake foorth raſhly, but let them follow, faith going before: but faith reſpects the word. Thoſe things therefore which GOD promiſeth abſolutely in his word, thou mayeſt pray abſolutelyAbſolutely for: thoſe things which he promiſeth with a condition,With condition. as temporall things, thoſe thou mayeſt likewiſe pray for with a condition: thoſe things which hée by no meanes promiſeth,No promiſe, no prayer. thou mayeſt alſo by no meanes pray for. Oft-times God grants that when hée is angrie, which hée denyes when hée is pleaſed: follow Chriſt therefore, which wholly reſigneth his will vnto God.Gods will be done. 2. Ardently: Secondly, let him pray ardently: for how canſt thou require that God ſhould heare thée, when thou canſt not heare thy ſelfe? Wilt thou haue God to be mindfull of thée, when thou art not mindfull of thy ſelfe? When thou wilt pray, go into thy chamber, and ſhut the doores: thy chamber is thy heart, into it thou muſt enter. If thou wilt pray after a due manner, thou muſt ſhut to thy doores, leſt the thoughts of worldly buſineſſes chance to trouble thée.See none trouble thee. The words come not to the eares of God, vnleſſe there be an affection of the minde.Stirre the minde. The minde ought to be ſo ſtirred vp with the heate of cogitation, that it may farre go beyond all that which the tongue expreſſeth: and this is to worſhip in ſpiritIn Spirit. and truth, which the Lord requireth. Chriſt did pray in the mount, and lifted vp Job. 4. Lift vp. his eyes to heauen: ſo hauing turned our minde away from all the creatures, we ought to turne it vnto God. Thou doeſt iniury vnto God, if thou prayeſt him that hée would attend vnto thée, when thou doeſt not attend to thy ſelfe. Wee may pray vnceſſantly, if we pray in the Spirit, that is, if our minde do alwayes watch with holy deſires vnto God.

No cryes.6 It is not alwayes needfull to cry out, becauſe God alſo heares the ſighes of the heart, ſéeing bee dwels in the hearts of the godly.Much babling. There is not alwayes need of many words, becauſe hee is alſo amidſt our thoughts. Sometimes one grone,One true grone. one ſigh ſtirred vp by the holy ſpirit, and offered in the ſpirit vnto God, is more acceptable vnto God, then the prolixe ſaying of prayers, where the tongue ſpeakes, but the heart is dumbe. Thirdly, let him pray humbly,3 Humbly. Without our merit. that hee truſt not to his owne merit, but onely to the grace of God. If our prayers rely on our owne worthineſſe, they are condemned, although for deuotion our heart ſhould ſweate out blood. No man pleaſeth God, but in Chriſt:In Chriſt. therefore alſo no man prayes aright, vnleſſe through Chriſt, and for Chriſt. The ſacrifices did not pleaſe God, which were not offered on that onely altar of the Tabernacle: Prayer pleaſeth not God, which is not offered on that onely altarThe onely altar. Chriſt. The Iſraelites were promiſed the hearing of their prayers, if they prayed with their face turned to Ieruſalem: ſo let vs turne our ſelues vnto Chriſt in our prayers, which is the temple of the Diuinity.And diuine Temple.

7 Chriſt being about to pray in his paſſion,Caſt thee downe. caſts himſelfe on the earth: ſée how that moſt holy ſoule doth humble himſelfe before the diuine maieſty! Fourthly, let him pray faithfully,4 Faithfully. that he offer himſelfe to the wanting of all ioy in himſelfe, and to the patience of all puniſhment. By how much a man praies the ſooner, by ſo much the more profitable.Soone. By how much the oftner,Oft. by ſo much againe the more profitably. By how much the more feruently,Feruent. by ſo much the more acceptably vnto God. Fifthly, let him pray confidently,5 Confidently. and with perſeuerance:Perſeuere. becauſe when the Lord giues ſlowly, hée commends his gifts, he doth not deny them. Things that are long in deſiring, are the more ſwéet in the obtaining. Againe, let him pray confidently, that is, that he make requeſt, nothing doubtingNot doubting. in faith. O moſt mercifull God, which haſt commanded vs to pray, grant alſo that we may pray aright, and thereby obtaine that which is for our good.

Sanctis ſacer Angelus aſtat. Saints kept by Angels. 31. Meditation. Of the cuſtodie of the holy Angels.

THinke, O deuout ſoule,Angels aſſiſt vs. how great the grace of God is, that hée hath appointed thée the guard of Angels. The heauenly Father ſends his Sonne to deliuer vs, the Sonne of God was incarnate to ſaue vs, the holy Ghoſt is ſent to ſanctifie vs: the Angels are ſent to protect vs.Protect vs. So therefore the whole Court of heauenAll the Court of Heauen. doth as it were ſerue, and traduceth their benefits vnto vs. I do now no more maruell, that all the inferiour Creatures were created for man, when the Angels themſelues, which are farre more worthie Creatures,Creatures. do not deny their miniſterie vnto man.

1 What maruell is it, that the heauen doth miniſter lightLight. vnto vs in the day, that wée may labour: darkneſſeDarke. in the night, that we may reſt, when the inhabitants themſelues of the heauenly kingdome miniſter vnto vs? What maruell that the aireAire. giues vs vitall breath, and all kinde of birds to obey vs, when the heauenly Spirits do watch for the preſeruation of our liues? What maruell that the water giues vs drinke, cleanſeth our vncleanneſſe, watersWaters. our drie places, and affords vs all kinde of fiſhes: when the Angels themſelues are at a readineſſe, when we are wearied with the heate of calamities and tentations, that they may refreſh vs? What maruell that the earthEarth. doth heare vs, that it nouriſheth vs with bread and wine, that it fills our tables with all kinde of fruits and liuing creatures: when charge is giuen to the Angels, that they kéepe vs in all our wayes, Pſal. 91. that they beare vs in their hands, leſt we offend our foot againſt a ſtone?

2 The Angels were carefull of Chriſt,The Angels ſerued Chriſt. becauſe an Angel doth tell of his conception, an Angel doth manifeſt his natiuitie, an Angel doth command him to flye into Egypt, the Angels ſerue him in the Deſart, the Angels miniſter vnto him in the whole miniſtery of his preaching: an Angel is preſent with him in the Agony of death, an Angel appeares in his Reſurrection, the Angels were preſent in his aſcenſion, and ſhall bee preſent in his future returne to iudgement. As therefore the Angels ſerued Chriſt in the dayes of his fleſh:So vs the faithfull. ſo they are alſo carefull ouer all them which are incorporate into Chriſt by faith:Members as they ſerued the head, ſo do they ſerue the members. They do reioyce to ſerue them in the earth, whom they ſhall ſometimes haue for their companions in Heauen:Their cō panions, And fellows. they do not refuſe their Miniſtery, whoſe moſt ſwéet fellowſhip they do ſometimes hope to haue.

3 The tents of the Angels appeare to Iacob in the way to his countrey: ſo the Angels are giuen as kéepers to the godly in this life,As they did Jacob. which is the way to the heauenly countrey. The Angels protect Daniel Daniel. in the midſt of the Lions: ſo they kéepe all the godly in ſafety, from the laying awaite of the infernall Lyon. The Angels do deliuer Lot Lot. out of the burning of Sodome: ſo they often deliuer vs by holy inſpirations, from the deuils tentations: and by their protections, out of the infernall fire. The Angels carry the ſoule of Lazarus Lazarus. into the boſome of Abraham ſo do they tranſlate the ſoules of all the elect, into the palace of the heauenly kingdome. The Angel brings Peter Peter. out of priſon: ſo hée often deliuers the godly out of preſent dangers.

4 Verily, great is the power of our Aduerſarie the Deuill, but let the cuſtodie of the Angels comfort vs. Neither do thou doubt, but that theſe helpers are preſentComfortable. Preſent. with thée in all dangers, becauſe the Scripture, vnder the figure of the Cherubim and Seraphim, doth paint them out vnto vs winged, that thou mayeſt certainly reſolue, that they will bée preſent with incredible ſwiftneſſe,Speedily. to bring helpe vnto thée. Doubt not, but that in all placesIn all places. theſe protectors are preſent with thée: becauſe they are moſt ſubtile ſpirits,Without impediment. whom no body can withhold. All bodies alike, howſoeuer they be ſolid and thicke, are pierced by them, and are peruious to them. Doubt not,They know. but that theſe ſpirits do know thy dangers and afflictions: becauſe they alwayes ſée the face of the heauenly Father, and are preſt moſt readily to all his miniſteries.

5 Thinke alſo, O deuout ſoule, that theſe Angels are holy:They be holy. therefore ſtudy holineſſe, if thou wilt haue them thy fellows. The ſimilitude of manners, doth eſpecially reconcile friendſhip: accuſtome therefore thy ſelfe to holy actions, if thou deſireſt the cuſtome of the holy Angels.Cauſe of care in all places.

6 In euery place and corner yéeld reuerence to thine Angel: neither do any thing in his preſence, which thou art aſhamed to do in the ſight of men. Theſe ſpirits are chaſte, therefore they are driuen awayEaſily driuen away. with filthy actions. Smoake expells Bées; and ſtink, Doues: ſo wofull and ſtinking ſinne driues away the Angels that are the kéepers of our life. Theſe guards being loſt through ſinnes,To our danger, by deuils. how wilt thou be ſafe from the ſnares of the deuill? being deſtitute of the Angels protections, how wilt thou bee ſafe from the incurſion of diuers dangers? If thy ſoule want the wall of Angelicall defence, the deuill will ſoone ouercome it by the deceit of euill perſwaſion.

7 Theſe holy Angels are ſent from God to their miniſterie: therefore thou muſt firſt bée reconciled vnto God by faith,Be faithful if thou wilt haue the Angel of God to be thy kéeper. Where there is not the grace of God,No grace, no Angel. there alſo is not the cuſtody of the Angels.

8 Let vs behold the Angels as certaine ſauing hands of God, which can moue themſelues to no worke but by his direction.Directed by God. Ioy in our conuerſion. There is ioy in heauen before the Angels ouer one ſinner that repenteth: the teares of penitent ſinners, are as it were the wine of Angels, but the impenitent heart driues away the Angels kéepers. Let vs therefore repent vs, that wée may ſtirre vp ioy to the Angels.Be penitent.

9 The Angels are of an heauenly and ſpirituall nature; therefore let vs thinke on heauenly and ſpirituall things,Haue heauenly thoughts. that it may be a pleaſure vnto them to bee preſent with vs. The Angels are humble,Be humble and pride is altogether hatefull vnto them, becauſe they are not aſhamed to do ſeruice vnto little children: why therefore is duſt and aſhes ſo proud, when the heauenly ſpirits do humble them ſelues ſo much?

10 The craft of the deuill is ſpecially to be feared at death,Proued for death. becauſe it is written, that the Serpent layes waite for the héele: the laſt part of our body is the héele, the laſt terme of our life is death. In that laſt agony of death, moſt neceſſarie is the cuſtodie of the Angels, which may deliuer vs from the fiery darts of the deuil, and conueigh our ſoule, when it is gone forth of the houſe of our bodie, into the heauenly Paradiſe. When Zacharias did performe his holy miniſterie in the Temple, the Angel of the Lord came vnto him:Reioycing in prayers. ſo alſo if thou reioyceſt in the exerciſe of the word and prayers, thou ſhalt enioy the patronage of the Angels. O moſt mercifull God, which doſt lead vs by the holy Angels through the wildernes of this world, grant that by the ſame we may be brought to thy heauenly kingdome.

Vitam moriendo lucramur. Life gained by death. 32. Meditation. Of the conſolation in the death of our Friends.

THinke, O deuout ſoule, on Chriſt thy Sauiour, and thou ſhalt not feare deaths terrour. If the violence of death make thée ſad, let the power of Chriſt againe lift thée vp. The Iſraelites could not drinke the waters of Mara, for the bitterneſſe: but God ſhewed Moſes a trée,Deaths ſweetning. which being caſt into the waters, made them ſwéet. If thou art afraid for the bitterneſſe of death, God ſhews thée a trée which turnes it into ſwéetneſſe, that is to ſay, the branch which ſprings out of the root of Ieſſe: that branch is Chriſt, whoſe word who ſo ſhall kéepe, he ſhall not ſée death for euer.

1 Our life is full of burdens the eaſe of them therfore is good.Miſery, not the man dieth The miſery of a Chriſtian man dyes, and not a Chriſtian man. It is but a certaine taking of a iourney,A iourney. which we thinke to be death: it is not an end, but a paſſage. We do not léeſe our friends, but ſend them before vs: they dye not, but are as it were borne againe. They go before vs, they go not away, they depart not vtterly from vs: it is not a death, but rather a going away for a ſhort time. The departure of the godly is the doubling of their life, their burialls are their aduantage.Deaths aduantage.

2 Our friends die: interpret it thus: that they ceaſe to ſinne: that they ceaſe to be toſſed vp and downe: that they ceaſe to be miſerable.Ceaſe to be miſerable.

3 They dye in the faith, interpret it thus: that they depart out of the ſhadow of life, that they may paſſe to the true life:Go to beter. out of darkneſſe, that they may go vnto light: from men, that they may go vnto God. Our life is a nauigation,Nauigation. death is the moſt ſafe hauen.

4 Wée muſt not therefore grieue that our friends are dead: but wée muſt rather reioyce on their behalfe, that they are come out of the turbulent ſea, into the hauen.

5 This life is the priſonDeliuerance frō priſon. of the ſoule, but death is the deliuerance: therefore Simeon being about to dye, cries out, Lord now letteſt thou thy ſeruant depart. He deſired to be diſmiſſed, being ſhut vp as it were in the priſon of his body. Therefore we muſt reioyce with our friends, that being fréed out of this priſon, they are come to the true liberty. The Apoſtle likewiſe deſires to be diſſolued,Slauery diſſolued. as though he were tyed to this body of earth, in a certaine wretched ſlauery. Shall we therefore bee ſad, that our friends hauing wreſted themſelues out of theſe hands, are now truly frée? ſhall wée weare for them blacke garments, when they haue taken on them white robes? becauſe it is written, that to the elect are giuen white robes for their innocency, Reu. 6.1. and palmes in their hands for victorie: ſhall wée afflict our ſelues with teares and ſighes for them, when God hath wiped away all tearesTeares wiped away. from their eyes? ſhall we mourne for them and trouble our ſelues in our ſorrow, when they are in ſuch a place where neither mourning, nor griefe, nor crying is heard any more, and they reſtReſt. from their labours? ſhall we kill vp our ſelues with immoderate ſadnes for their death, when in the fellowſhip of the AngelsWith Angels, they enioy true and ſolid gladneſſe? ſhall we lift vp a wéeping voyce for them, when they before the Lambe ſingSing. a new ſong, hauing their Harps and golden Viols? ſhall we grieue that they are gone out of this earth, when they reioyceReioyce. on their owne behalfe that they are departed? How much it profits to go out of this world, Chriſt ſheweth, who, when his diſciples were ſad, becauſe he ſaid that they would go away, anſwered: If you loued me, you would verſly reioyce.

6 If when thou diddeſt ſayle a troubleſome and ſtormy tempeſt, the waues being ſtirred vp with the force of the windes, ſhould foreſhew ſhipwrackeExempt from ſhipwracke. to come, wouldeſt thou not betake thée to the hauen with all haſte? behold, the world doth flit and ſlide, and teſtifies her ruine not onely by her age, but alſo by the end of things: and doeſt not thou giue God thanks, doeſt thou not reioyce in the behalfe of thy friends, that by a more timely death, are exempted from the ruines, and ſhipwrackes, and plagues that hang ouer their heads? In whoſe hands is the ſaluation of thy friends more ſafelySafe. placed, then in the hands of Chriſt? In what place ſhall the ſoule of the friends more ſafely abide, then in the kingdome of Paradiſe? Heare what the Apoſtle ſaith of death: death is gaine:Gaine. it is gaine to haue eſcaped the increaſe of ſinne, it is gaine to haue auoided worſe things, it is gaine to haue paſt to better. If thoſe whom thou haſt loſt by death, were very deare, let God be dearer,Let God be dearer. which would haue them to bée tranſlated vnto himſelfe. Be not angry with the Lord, which hath taken away nothing, but that which he gaue, he tooke backe his owne,Which taketh his owne. hée hath not taken away thine.

7 Be not angry with the Lord, that hée ſhould aſke that which hée gaue thée onely to loane. The Lord alone foreſées the euils to come:Prouideth for them. therefore hee doth prouide for thine, leſt they ſhould be wrapped in the diſaſters to come. They that are dead in the Lord, reſt ſwéetlySweet reſt. in their graues, when they that remaine aliue, are grieuouſly vexed, in the very palaces of their kingdome.

8 If thou haſt loſt thy deare friends by death,Thou ſhalt haue them againe. beléeue that hereafter thou ſhalt receiue them more deare.Shortly. A ſhort ſpace of time doth ſeparate thée from them, bleſſed and ſecure eternitie ſhall ioyne thée againe together with them.When thou goeſt For we do hope on a moſt faithfull promiſe, that when wée go out of this life, from whence we haue ſent ſome of our friends before vs, wee ſhall come to that life, where, by how much they ſhall be better known vnto vs, ſo much they ſhall be dearerMore dearer. vnto vs, and without the feare of any diſſenſion amiable.

9 The multitude of the heauenly ſpirits, ſhall receiue as many ſoules as there ſhall bée, and as many as haue béene before vs, with great applauſe.With applauſe. Here wée ſhall know the countenances of our owne Nation, and talke together with them:And knowledge. here the ſiſter ſhall go with the brother, the ſons with the parents, neither ſhall any euening ſhut vp their Feſtiuall dayes.

10 Do not therefore regard onely the time of forſaking, for that thy friends forſake thée in death: but alſo reſpectReſpect this. the time of reſtitution, when they ſhall bée reſtored vnto thée in the reſurrection. Where there is a firme faithBy faith of the reſurrection, there is not the ſhape of death: but of reſt rather.

11 The whole vniuerſitie of things is a looking-glaſſe of the reſurrection.The reſurrection ſhewed. The lightBy lights. that ſets daily, doth ſhine forth againe: the hearbsHearbs. that are dead in the Winter, do reuiue in the Spring: the PhenixPhoenix. doth engender it ſelfe againe in death: the timesTimes: begin where they are ended: the fruitsFruits. are conſumed and do returne: the ſéedsSeeds. do not riſe vp fruitfully, vnleſſe they be corrupted and diſſolued: all things are preſerued by periſhing: all things reſume their ſhape out of death. What then, is God to be thought to haue ſet forth ſuch types vnto vs in nature in vaine? ſhall nature bée more mighty then GodGods promiſe. that promiſeth the reſurrection of our bodies?

12 He which quickeneth the graines of ſéeds which are dead and putrified,More excellent thē nature. by which thou mayeſt liue in this world, will much more raiſe vp again thée, and thine, that thou mayeſt liue with them for euer.

13 God hath called thy beloued to his chambers, do not enuieEnuyeth not. them their ſecure reſt, ſhortly will come the time of raiſing them vp againe. Thou perhaps didſt hope that thy friends before their death would bee profitable members of the militant Church: but it hath pleaſed God that they ſhould be members of the triumphantThe triumphant members. Church: it hath pleaſed God, let it alſo pleaſe thée. Thou perhaps diddeſt hope that they ſhould haue gotten the knowledge of diuers things before their death, but it hath pleaſed God that they ſhould learne true wiſedome in the heauenly Vniuerſitie:Truly wiſe this hath pleaſed God, let it alſo pleaſe thée.

14 Thou perhaps didſt hope, that thy friends before their death ſhould firſt béene lifted out of the duſt, and placed with Princes: but it hath pleaſed God to aſſociate them to the heauenly Princes,Aduanced. the holy Angels: this hath pleaſed God, let it alſo pleaſe thée. Thou perhaps didſt hope, that thy friends before their death ſhould get together much riches: but it hath pleaſed God that they ſhould féele the pleaſuresRich pleaſure. of the heauenly kingdome: this hath pleaſed God, let it alſo pleaſe thée. O holy God, thou haſt taken away that which thou haſt giuen, thy holy Name be bleſſed for euer.

Friday Noone.

DEfend me, ô Lord, Pſal. 91.4. vnder thy wings, and keep me ſafe vnder thy feathers: let thy faithfulneſſe and truth bee my ſhield and buckler.

That no euill happen vnto me, Verſe 10. nor no plague come nigh my dwelling.

Domino mens nixa quieta eſt. The mind is quiet that relies on God. 33 Meditation. Of the true reſt of the ſoule.

THE ſoule oft-times ſéekes her reſt in tranſitory and worldly things,No peace in the world. but doth not finde it. Wherefore? becauſe the ſoule is more worthy then all the creatures, therefore ſhe cannot finde reſt & peace in thoſe viler things. All worldly things are vaine and tranſitory:Which is tranſitory. but the ſoule is immortall: how therefore ſhould ſhe finde true reſt in them? All theſe things are earthly:Earthly. but our ſoule is of an earthly beginning, how therefore ſhould ſhe be able to fulfill her deſire in them? In Chriſt ſhe finds reſt,Reſt in Chriſt by faith. In his wounds. hée can ſatiate and fulfill her deſire.

1 Againſt the wrath of God, ſhe reſts in the wounds of Chriſt againſt the accuſation of Satan in the power of Chriſt. Againſt the terrour of the Law in the preachingPreaching Bloud. of Chriſt. Againſt her ſinnes accuſing, in the bloud of Chriſt, which ſpeakes better before God, then the bloud of Abel. Againſt the terrour of death ſhée is at reſt, and truſts in the ſitting of Chriſt at the right handSitting at Gods right hand, of the Father.

2 And ſo our faith finds reſt in Chriſt, but our charityCharity reſteth. Not on the world. alſo findes the chiefeſt reſt there. He which loues earthly things, hath not true reſt, becauſe earthly things themſelues haue it not, neither can they ſufficiently ſatiate the appetite of the ſoule, becauſe they are all finite, but our ſoule being made after the Image of God, deſires that infinit good,But on infinit good. in whom are all good things.

3 As therefore our faith ought to relye on none of all the creatures, but on the onely merit of Chriſt: ſo our loue alſo ought to cleaue to no creature, no not to our owne ſelues:And on Gods loue for the loue of our ſelues doth hinder the loue of God: and we ought to prefer the loue of God before all things.

A Spouſe.4 Our ſoule is the Spouſe of Chriſt; therefore ſhée ought to cleave to him alone. Our ſoule is the habitation of God,Dwelling. therefore ſhee ought to giue place to him alone. Many ſéeke reſt in riches,Not in riches. but without Chriſt there is no reſt of the ſoule: but where Chriſt is, there is pouerty, if not indéed, yet in affliction. Hée the Lord of Heauen and earth, had not where to lay downe his head: and ſo would hée commend and conſecrate pouerty vnto vs. Riches are without vs,Without. but that which muſt make our ſoule at reſt, ought to be within vs. But to what ſhall our ſoule cleaue in death, when all things in the world are to be left?That leaue vs. either riches forſake vs, or wée them, very often in our life, but alwayes in death. Where therefore then ſhall the ſoule finde peace and reſt? Many ſéeke reſt in pleaſures,Not pleaſures. but that may be the reſt and quiet of the body for a while, but not of the ſoule: at length follows the companion of this pleaſure, griefe, and mourning.

5 Pleaſures belong to this life: but the ſoule is not created for this lifes ſake, becauſe it is conſtrained to go out by death. How therefore can ſhe finde reſt in pleaſures?Not without Chriſt without Chriſt there is no reſt of the ſoule, but what manner of life was the life of Chriſt?Chriſt life. The greateſt griefe from the firſt time of his Natiuitie, euen to his death.

No pleaſure.6 So hée that could truely eſtéeme of all things would teach vs, what wée were to thinke of pleaſure.Not honours. Many ſéeke reſt in honours: but they are wretched which are conſtrained to want their reſt vpon euery change of the fauour of the people.Fleeting. Honour is a good externall, and moſt fléeting, but that which ought to giue reſt to the ſoule, muſt bée in our ſelues. What wilt thou ſpeake more of humane praiſe and glory, then of the praiſed picture of Apelles? Conſider the corner wherein thou lyeſt hid, how great is the proportion therof to the whole Prouince, to Europe, to the whole world, that is habitable.

7 That is the true honour which ſhall be beſtowed hereafter of God vpon his choſen.Reſt in thy end. The reſt of a thing is in the end thereof, neither doth a thing reſt naturally, but after it hath obtained his end and place. The end of the created ſoule, is God:Which is God. ſéeing it is made to the Image of God, therefore ſhe cannot be quiet and pacified, but in that her end, that is to ſay, in God.

8 As the ſoule is the life of the body,In life. ſo God is the life of the ſoule: as therefore the ſoule liues truly, in which GodOf God. dwels by ſpirituall grace: ſo the ſoule is dead,Without him dead. which hath not God dwelling in it: But what reſt can there be to a dead ſoule? that firſt death, in ſinnes, doth neceſſarily draw with it the ſecond death of damnation?Damned.

9 He therefore which cleaues firmely in loue vnto God,Reſt not diſturbed. and cnioyes inwardly the diuine conſolation, outward euils cannot diſturbe his reſt. In ſorrow he is ioyfull,Ioyfull. Rich. Secure. in pouerty rich, in the tribulations of the world ſecure, in worldly troubles at tranquillitie, amongſt the reproaches and contumelies of men pacified,Pacified. Euer aliue in death it ſelfe aliue. He cares not for the threatnings of Tyrants: becauſe hee féeles inwardly the riches of Gods conſolation.

10 In aduerſitie he is not ſad,Not ſad. becauſe the holy Ghoſt doth comfort him effectually within. He is not vexed in pouerty,Vexed. becauſe hée is rich in Gods bountie. Hée is not troubledTroubled. with the rebukes of men, becauſe he enioyes the pleaſuresEnioyeth pleaſure. of Gods honour. He cares not for the pleaſure of the fleſh, becauſe he accounts the ſwéetneſſe of the SpiritThe ſweet ſpirit. more acceptable. He ſéekes not the friendſhip of the world, becauſe he féeles the pleaſures of God,Gods pleaſures. who is kinde and friendly vnto him. Hée doth not gape after the earthly treaſures, becauſe hée hath his chiefe treaſureTreaſures. laid vp in heauen. He feares not death,Life. becauſe he liues alwaies in God. He deſires not greatly the wiſedomeWiſdome. of the world, becauſe he hath the holy Ghoſt to teach him inwardly: the perfect takes away that which is more imperfect. He doth not feare lightnings and tempeſts, burnings, and the ouerflowings of waters, the ſad configurations of the Planets, and the darknings of the Lights of heauen: becauſe being lifted vp aboue nature, hée relyes by faith on Chriſt, hee liues in Chriſt.Liueth in Chriſt.

11 Hée is not drawne away with the inticements of the world, becauſe he heares in himſelfe the ſwéeter voyceHeareth his voyce of Chriſt. Hée feares not the power of the Deuill, becauſe hée féelesFeeles mercy. the mercie of God.Strength. Hée is ſtronger which liues and ouercomes in him, then the deuill which in vain doth go about to ouercome him. Hée follows not the inticements of the fleſh, becauſe liuing in the Spirit,Quickening Spirit. hée féeles the riches of the Spirit: the quickning of the Spirit doth mortifie and crucifie the fleſh.

12 He feares not the deuil his accuſer, becauſe he knows Chriſt to be his interceſſor.Interceſſion. The onely Lord our God, which is bleſſed for euer, the Author and giuer of this reſt, grant vnto vs this true reſt of our ſoule.

Mihi Jeſu gratia quaeſtus. Chriſts grace my gaine. 34. Meditation. Of an exerciſe of Faith, out of the loue of Chriſt in the Agonie of death.

SEe, O Lord Ieſus, how iniurious I am to thy paſſion: my heart is vexed, and my ſoule is very ſad, becauſe I haue no works of mine owne, no merits, when notwithſtanding,Chriſts Paſſion our action. thy paſſion is mine owne, thy works are my merits. I am iniurious to thy paſſion, becauſe whereas that is moſt ſufficient, I do yet doubtfully ſéeke mine owne workes ſupplement:Wrong to ſeek work for ſupply. now if I could finde righteouſneſſe in my ſelfe, thy righteouſneſſe would profit mée nothing: or ſurely I ſhould not ſo much deſire it.Law condemneth. If I require the workes of the Law, I ſhall bée condemned out of the Law.

1 But I know that I am now no more vnder the Law, but vnder grace, I haue liued wretchedly: I haue ſinned, O holy Father, againſt heauen, neither am I worthy to bee called thy ſonne, yet thou wilt not refuſe to call me ſeruant.God calleth mee ſeruant.

Chriſts Paſſion freeth the ſoule.2 I beſéech thée let not the moſt holy fruit of thy Paſſion bée denyed mée: let not thy bloud waxe drie and barren, but let it bring forth fruite in fréeing my ſoule.Killeth ſin. My ſinnes haue alwayes liued in my fleſh: let them, I beſéech thée,Cauſeth the ſpirit triumph. Mortifieth the fleſh. at length dye with mée. Alwayes hitherto hath my fleſh had dominion ouer me, at length let the ſpirit triumph: let my outward man be ſubiect to rottennes and wormes, that mine inward man may come forth vnto glory. Alwayes hitherto haue I obeyed the deuils ſuggeſtions, at length I beſéech thée, let him be beaten downe vnder my féet.

3 Satan is ready, and doth accuſe me, but hée hath nothing in me. The ſhape of death doth affright me, but death is the end of my ſinnes, and the beginning of a holy life. Now at length I can perfectly pleaſe thée, O my God, now at length I ſhall be confirmed in goodneſſe and vertue.

4 The Deuill terrifies mée with my ſinnes, but let him accuſe him, which hath vndertaken mine infirmities, whom the Lord hath ſmitten for my ſinnes. My debt is very great, neither can I pay any thing thereof: but I truſt in the riches and benignity of my ſurety let him frée me which became ſurety for me, let him pay for me, which hath taken my debt vpon himſelfe.

5 I haue ſinned, O Lord, and my ſinnes are very great, yet I will not commit that hainous ſin to accuſe thée of a lye,God acquiteth me which teſtifieſt by thy words and déeds, and oath, that thou art ſatisfied for mine iniquities. I feare not my ſinnes, becauſe thou art my righteouſneſſe.Righteouſneſſe. I feare not mine ignorance, becauſe thou art my wiſedome. I feare not death, becauſe thou art my life.Life. I feare not errours, becauſe thou art my truth.Truth. I feare not corruption, becauſe thou art my reſurrection.Reſurrection. Ioy. I feare not the ſorrows of death, becauſe thou art my ioy. I feare not the ſeuerity of iudgement, becauſe thou art my righteouſneſſe.

6 Let the dew of thy grace and quickening conſolation be inſtilled into my thirſty ſoule.Refreſheth Comforteth. My ſpirit is dry, but ſhortly it ſhall reioyce in thée: my fleſh languiſheth, and is withered, but ſhortly it ſhall wax greene.Reuiueth. I am conſtrained to vndergo corruption, but thou ſhalt deliuer me out of my corruptions,From corruption. which haſt deliuered mee out of all euils. Thou haſt created me, how can the workmanſhip of thine owne hands bée diſſolued?Not to be diſſ lued Thou haſt redéemed me from all mine enemies, how then can death alone haue dominion ouer me?Nor dye. Thou haſt ſpent thy body and thy bloud, and all that thou haſt, yea, euen thine owne ſelfe, for my ſaluation, how then ſhall death detaine thoſe things which are redéemed with ſo precious a price? Thou art righteouſneſſe,Chriſt Almighty to ſaue. O Lord Ieſus, my ſinnes ſhall not preuaile againſt thée: thou art the life and the reſurrection, my death ſhall not preuaile againſt thée: thou art God, Satan ſhal not preuaile againſt thée.

Giueth the ſpirit.7 Thou haſt giuen me the earneſt of thy Spirit: therein I reioyce, therein I triumph, and moſt firmely beléeue, nothing doubting but it ſhall bée granted me to enter into the marriage of the Lambe.

8 Thou art my wedding garment,Wedding Garment. moſt deare huſband, which I haue put on in Baptiſme: thou ſhalt couer my nakedneſſe: neither will I ſow the rags of my righteouſneſſe to this precious and moſt faire garment. What is the righteouſneſſe of man, but a menſtruous cloth? how then ſhould I dare to ſow that abhominable ragge to the moſt precious garment of thy righteouſneſſe?

9 In this garment will I appeare before thy face in thy iudgement, when thou ſhalt iudge the whole world in iuſtice and equitie. In this garment will I appeare before thy face in the heauenly kingdome: this garment ſhall couer my confuſion & ſhame,Couers our ſhame. that it be remembred no more for euer.

10 There will I appeare gloriousGlorious appearance. and holy in thy face, and this my fleſh, this my body, ſhall be clothed with moſt bleſſed glory, I ſay, with glory euerlaſting, and that ſhall endure world without end. Come, Lord Ieſus, and hée that loueth thée, let him ſay, Come.

Chriſtus Reſipiſcite clamat. Chriſt cryes, Repent. 35. Meditation. Of the fruit of true and earneſt Repentance.

THE foundation and begining of an holy life, is wholeſome repentance.Repentance. For where there is true repentance, there is remiſſionRemiſſion. of ſinnes: where there is remiſſion of ſinnes, there is the graceGrace. of God: where is the grace of God, there is Chriſt: where is Chriſt,Chriſt. there is his merit:Merit. where is Chriſts merit, there is ſatisfaction for ſinnes: where is ſatisfactionSatisfactiō for ſinnes, there is righteouſneſſe: where is righteouſneſſe,Righteouſneſſe. there is a glad and quiet conſcience:Quiet cō ſcience. where there is tranquillitie of conſcience, there is the holy Ghoſt:Holy Ghoſt. where there is the holy Ghoſt, there is the whole holy Trinity: where the holy TrinityTrinity. is, there is life eternall:Eternall life therefore where there is true repentance, there is life eternall.

No repentance, no life.1 Where true repentance is not, there is neither remiſſion of ſinnes, nor the grace of God, nor Chriſt, nor his merit, nor ſatiſfaction for ſinnes, nor righteouſneſſe, nor a quiet conſcience, nor the holy Ghoſt, nor the holy Trinity, nor life eternall.Defer not.

2 Why therefore do we defer our repentance? why do we caſt it off till to morrow? neither to morrow, nor true repentance, are in the power of our ſtrength:Account for euery day. neither muſt we onely render an account of to morrow, but alſo of this day in iudgement. To morrow is not ſo certaine as deſtruction to the impenitent. God hath promiſed forgiueneſſe to him that repents, but he hath not promiſed him to morrowsNo promiſe for to morrow. day to repent in.

3 There is no place for Chriſts ſatisfaction,Chriſts only plac but in that heart where there is true contrition. Our ſinnes make a ſeparation betwixt God and vs, as witneſſeth the Prophet Eſay, but by repentance we returne vnto him. Acknowledge and be ſorry for thy ſinne, ſo ſhalt thou finde God pacified toward thée in his Sonne. I blot out thine iniquities, ſaith the Lord:Sins writ. therefore our ſinnes were written in the Court of heauen. Turne thy face from our ſinnes,Put out. prayes the Prophet: therefore God puts out our iniquities in his ſight.

Sinne ſeparateth.4 Be thou turned vnto vs, O God, prayes Moſes: therefore our ſinnes do ſeparate vs from God. Our ſinnes haue anſwered vs, complaines Iſaiah: therefore they do accuſeAccuſe. vs before the tribunall ſeat of Gods iuſtice. Cleanſe mée from my ſinnes, prayes Dauid: therefore ſinne is a moſt filthieFilthy: ſouleneſſe before God. Heale my ſoule, becauſe I haue ſinned againſt thee, prayes the ſame Prophet: therefore ſinne is a diſeaſeDiſeaſe. of the ſoule. Whoſoeuer ſhall ſin againſt me,Blotteth vs out. I will blot him out of my booke, ſaith the Lord: therefore for our ſinnes wée are blotted out of the booke of life.Caſts vs away. Caſt mée not from thy face, prayeth the Pſalmiſt, therefore for our ſinnes we are caſt from God.Quencheth the ſpirit. Take not thy holy Spirit from mée: therefore the holy Ghoſt is caſt out of the Temple of our hearts by ſins, as Bées are driuen away with ſmoake, and Doues by ſtinke. Reſtore vnto mée the ioy of ſaluation: therefore ſinnes do vexe the minde,Vex vs. and draw out the iuyce of the heart. The land is infected by her inhabitants, which haue tranſgreſſed the Law, cryeth the Prophet Iſaiah: therefore ſinne is a certaine contagious venome.Contagiō. Out of the depths haue I cryed vnto thée, O Lord, ſaith the Pſalmiſt: therefore by our ſinnes we are depreſſed euen vnto hell.Depreſſeth vs.

6 Sometime we were dead in ſinne, ſaith the Apoſtle: therefore ſinne is the ſpirituall deathDeath. of the ſoule. By deadly ſinne man loſeth God: God is infinite and incomprehenſible goodneſſe, therefore to loſe God, is infinite and incomprehenſible euill.Incomprehenſible ill. Greateſt. Affliction not euill. Euen as God is the greateſt good, ſo ſinne is the greateſt euill. Puniſhments and calamities are not true euils, becauſe many good things are drawne out of them, nay, from thence it appeares that they are alſo good, becauſe they come from the chiefeſt of good, that is to ſay, God, from whom there can procéed nothing but good: they were in the chiefeſt of good, that is to ſay, Chriſt, but the chiefeſt of good doth not partake of that which is truly euill.But good. They leade alſo to the chiefeſt of good, that is to ſay, eternall life: through his ſuffering Chriſt entred into his glory. And through many tribulations, Chriſtians do enter into life eternall.

7 The greateſt euill therefore is ſinne, becauſe it draws vs away from the greateſt good: as much as thou draweſt neare to God, ſo much thou doſt recede from ſinne: as much as thou doſt draw neare to ſinne, ſo much thou doſt depart from God.Draweth from God How wholſome a thing therefore is repentance, which recalls vs from ſinne, and reduceth vs to God?Sinne, as great as God. Truly ſo great is ſinne, as hée is great which is offended by the ſinne, but him heauen and earth cannot containe: againe, ſo great is our repentance, as hée is great to whom wée returne by repentance.Repentāce great Sinne accuſed by the conſcience.

8 The ſinner is accuſed of his owne conſcience, which hée hath polluted: of his Creator,Creator. Fault. whom he hath offended: of the fault, wherein he hath tranſgreſſed: of the creature which he hath abuſed: of the Deuill,Abuſed. Deuill. whoſe inſtigation hée hath followed. How wholeſome therefore is repentance,Repentance freeth. which fréeth vs from ſo great accuſations?

9 Let vs haſtenHaſte. therefore, let vs haſten to ſo wholeſome a medicine of ſo great a diſeaſe. If thou repent at thy death,Before death. thou doeſt not leaue thy ſinnes, but thy ſinnes leaue thée: thou ſhalt ſcarcely finde any one that did truly repent him at his death, but that one Thiefe on the Croſſe. Fourtéene yeares haue I ſerued thée,Then rare ſaid Iacob to Laban: Do as Iacob with Laban. it is time that I prouide for mine owne houſe: and then, if thou haſt ſerued this world and this life ſo many yeares, is it not fit that thou begin to prouide for thy ſoule? euery day our fleſh heapes vp ſinnes, euery dayEuery day therefore let the ſpirit waſh them away by repentance. Chriſt dyed,Becauſe Chriſt tooke thē away. that ſinne ſhould dye in vs, and will we that that ſhould liue & raigne in our hearts, whoſe life that he might take away, the Sonne of God himſelfe did ſuffer death?

10 Chriſt doth not enter into the heart of man by grace,Elſe Chriſt doth not enter. God firſt humbleth, then lifteth vp. vnleſſe Iohn Baptiſt make way for him by repentance. GOD doth not poure the oyle of his mercy, but into a veſſell that is well contrite. The Lord doth firſt kill by contrition, that afterward hée may quicken by the Spirit of conſolation, Hée doth firſt leade vs into hell, by earneſt griefe, that hée might bring vs backe out of hell by the ſauour of grace. Elias firſt heard a great and ſtrong winde, which ouerturned the mountains, and tore the rocks, and after the winde, an earthquake; and after the earthquake, fire; but at length followed the ſtill noyſe of a ſoft aire: ſo alſo terrour goes before the taſte of Gods loue,Senſe of terrour before of loue. and ſadnes before conſolation. God doth not binde vp the wounds, vnleſſe thou do firſt acknowledge and deploreDeplore. them.Vncouer. God doth not couer them, vnleſſe thou firſt detect them. He doth not pardon them, vnleſſe thou firſt acknowledge them. He doth not iuſtifie thée, vnleſſe thou firſt condemne thy ſelfe. He doth not comfort thée, vnleſſe thou firſt deſpaire in thy ſelfe. God bring to paſſe in vs this true repentance by his Spirit. Amen.

Patientem reſpice Chriſtum. Behold Chriſt ſuffering. 36. Meditation. An exerciſe of repentance, out of the Paſſion of our Lord Chriſt:

BEhold, O faithfull ſoule, the griefe of him that ſuffers,A bleſſed ſpectacle. the wounds of him that hangs, the torments of him that dyes vpon the Croſſe. That head which is feared of the Angelicall ſpirits, is prickedHead pricked. with thicke thornes: the face which is fairer then the ſons of men, is deformedFace deformed. with the ſpittle of the wicked: the eyesEyes darkned. that are brighter then the Sunne, are darkened in death: the earesEares haue mocks. which heare the praiſes of Angels, are full of the outragious mockings, and bitter ſcoffes of ſinners: the mouthMouth bittered. that vtters heauenly ſayings, and teacheth the Angels, is drencht with Gall and Vineger: the féet,Feet nayled. Hands ſtretched. at whoſe footſtoole there is worſhip done, are faſtned with nailes: the hands which haue ſtretched forth the heauens, are ſtretched forth on the Croſſe: the body,Body beaten. which is the moſt holy ſeat, and moſt pure habitacle of the Deity, is beaten and wounded with the Lance, neither remained there any thing whole in him, but his tongue, that hée might pray for thoſe that crucified him.

1 He that raignes in heauenHeauens King crucified. with the Father, is moſt wofully afflicted of ſinners on the Croſſe. GodGod ſuffereth. dyes, God ſuffers, GOD poures out his bloud. From the greatneſſe of the price, eſtéeme of the greatneſſe of perill:Then great was our miſery. from the price of the remedy, eſtéeme the danger of the diſeaſe. Surely, great were the wounds which could not bée healed but by the wounds of that quicke and quickning fleſh: ſurely great was the diſeaſe, which could not be cured but by the death of the Phyſitian.

2 Conſider, O faithfull ſoule,Great is our Aduocate Chriſt the burning wrath of God, after the fall of our firſt Parent: his eternall and onely begotten, and onely beloued Sonne, became an Interceſſor. He made interceſſion: by whom he made the heauens: And hée the great Aduocate of our ſaluation, tooke the cauſe of vs poore wretches on himſelfe. Notwithſtanding, as yet was not his wrath turned away.Incarnate. Our Sauiour put on our fleſh vpon him, that the glory of the Diuinity being communicated to our fleſh,For vs in communiō Expiation. might expiate our ſinfull fleſh: that the medicinable force of his perfect Iuſtice, being communicated to our fleſh,Healing. might wipe away the venemous qualitie of ſinne, ſticking in our fleſh, and that grace might be giuen to our fleſh.Giuing grace. Notwithſtanding, as yet was not his wrath turned away. Hée tranſlated our ſinnes and the merits of our ſinnes on himſelfe:Taketh our ſins. Suffered. his body is bound, beaten, wounded, nayled, crucified, laid downe into the Sepulchre:Buried. Bloudſhed. the bloud, like vnto dew, flows moſt abundantly through all his members as he ſuffers: his moſt holy SouleSad ſoule. is ſad beyond meaſure: nay, hée is ſad euen vnto death:To death. hée is ſubiect to the paines of hell.Hell. The eternall Sonne of God cries out,Cryeth. that he is forſaken of God. Hée poures out ſuch abundance of bloudy ſweat:Sweat. hée féeles ſo great anguiſh,Anguiſh. that hée wants the comfort of an Angel, which comforts all the Angels:Death. he dyes, which is the giuer of life to all the liuing.

3 What ſhall be done in a dry trée, if this bée done in a gréene? what ſhall bée done to ſinners,All due to vs ſinners. if this be done with him that is iuſt and holy?More due. how ſhall he puniſh the ſinnes of offenders, which was ſo fierce toward him that had not offended? how ſhall he endure that perpetually in his ſeruants, which he puniſhed ſo grieuouſly in his Sonne? what ſhall they ſuffer whom hee hath reprobated, if he ſuffer ſo great things whom he onely loueth? If Chriſt went not out without a ſcourge, that came in without ſinne, of how many ſcourges are they worthie, which come into the World with ſinne, liue in ſinne, and go out with ſinne? The ſeruant reioyceth while the ſonne ſorrows grieuouſly for his fault:Wonderfull loue. the ſeruant heaps vp the wrath of his Lord, whiles the Sonne labours ſo much for the appeaſing and pacifying of the wrath of his Father.Gods wrath feared. O the infinite anger of God! O his vnſpeakable wrath! O the ineſtimable rigour of his iuſtice! he that is ſo fierce againſt his only and moſt beloued Sonne, which partakes of his owne eſſence; not for any fault of his, but becauſe he makes interceſſion for his ſeruant, what will he do to that ſeruant, that perſeuers careleſly in ſinnes and offences?

4 Let the ſeruant feareThen feare ſeruant. and tremble, and be ſad for his owne deſerts, when the Sonne is puniſhed for the merits that are not his. Let the ſeruant feare which doth not ceaſe to ſinne,Sinner. when the Sonne endures ſo much for ſinne. Let the creatureCreature. feare, which hath crucified his Creator: let the ſeruant feare, which hath ſlaine his Lord. Let the wickedWicked. and ſinner feare, which hath ſo afflicted the holy and iuſt

5 Let vs heare him crying out moſt clearly: let vs heare him wéeping: he crieth from the croſſe: Sée man, what I ſuffer for thée: I cry vnto thée, becauſe I dye for thée: ſée the paines with which I am puniſhed: ſée the nayles with which I am pierſt: there is no griefe like to my griefe: when mine outward griefe is ſo great, mine inward plaint is more grieuous, when I find thée ſo vngratefull. Haue pitie, haue pitie vpon vs, thou that onely doeſt take pity, and turne our ſtony hearts vnto thée. Let euery ſeuerall branch of thy bitter paſſion, deſtroy a ſeuerall root of ſinne in our naughty hearts.

Crux Chriſti noſtra corona eſt. Chriſts Croſſe out crowne. 37. Meditation. A conſolation of the penitent, out of the Paſſion of Chriſt: taken out of Anſelme eſpecially.

ALl the glory of the godlyGodly glory. is in the ignominie of our Lords Paſſion All the reſtReſt. of the godly is in the wounds of our Sauiour:Life in Chriſt. our life is in his death, our glory in his exaltation How great is thy mercy, O heauenly Father, Almighty God? I could offend thée by my ſelf, but I could not pacifie thée towards me by my ſelfe: therefore thou doeſt reconcileReconciliation. me to thy ſelfe in Chriſt.

1 Sée therefore, O holy God, the ſacrament of his fleſh, and remitRemit. vnto me the guilt of my fleſh. Behold what the good Sonne hath ſuffered, and forgetForget. what thy euil ſeruant hath committed. My fleſh hath prouoked thée to anger: but I beſéech thée, let the fleſh of Chriſt bend thée to mercy.Incline thy mercy Great is that which I haue deſerued by mine iniquitie but farre greater is that which my Redéemer hath deſerued by his pietie.To deſert. Great is mine vnrighteouſneſſe, but much greater is my Redéemers righteouſneſſe.Righteouſneſſe. For by how much God is higher then man ſo much my wickedneſſe is inferiour to his goodneſſe, as in quality, ſo alſo in quantity.

2 All that I am by condition is thine, grant alſo that by loue it may be all thine.Let me be thine. Thou that makeſt me to aske, make me alſo to receiue.To receiue. Thou giueſt vnto mee to ſeeke grant mee alſo to finde.Finde. Thou teacheſt me to knocke, open therefore vnto mee that knocks. Of thée haue I to deſire,Enter. of thée alſo let me haue the complement of my deſire:Haue my deſire. thou haſt giuen me to will,To will. giue mée alſo to do thy will. O holy God, O iuſt Iudge, if my ſinnes bée couered, they are incurable: if they be ſéene, they are deteſtable: they afflict me with griefe, but they do more terrifie mée with feare. I beſéech thee, withhold not ſo true mercie, where thou doeſt acknowledge ſo true miſery.Shew mercy to true miſery. Thou findeſt here great ſinne, let thy grace as yet be greater and more full. O holy Father, I beſéech thée poure not forth vpon me thy wrath,Not wrath. ſéeing for my ſinnes thou haſt alreadie ſmitten thine owne Sonne. Holy Ieſus,Ieſus free me. frée mée from the wrath of God, which haſt borne it vpon thée for me on the Croſſe. O holy Spirit, protect meHoly ſpirit protect me. with thy conſolation againſt the wrath of God, which haſt preached mercie to the contrite and penitent in the Goſpell.

O holy God, O iuſt Iudge, I finde no placeNo place elſe ſafe. into which I can flye from the face of thine anger. If I climbe vp into heauen,Heauen. thou art there, if I go downe into Hell,Hell. thou art there alſo, if I take the wings of the morning, and dwell in the vttermoſt part of the Sea,Sea. there alſo thine hand will leade, and thy right hand will lay hold on me. I will flye therefore vnto Chriſt,Chriſt ſafe and will hide me in his wounds.By his wounds. O mercifull God, behold the bodie of thy Sonne, wounded on euery part, with wounds, and behold not the wounds of my ſinne. Let the bloodBloud. of thy Sonne waſh mée from all the ſpots of my ſinne. Heare his moſt ardent prayersPrayers. offered vnto thée for the ſaluation of thine elect.

Life a terrour.4 O holy Ghoſt, O iuſt iudge, my life doth terrifie me, for being diligently ſifted, it appeareth wholly to be either ſinne or barrenneſſe: and if any fruit be ſéene in it, ſo it is, that it is either fained, or imperfect, or ſome wayes corrupted, that it can either not pleaſe, or elſe that it doth altogether diſpleaſe thine eyes. Surely my whole life is either in ſinne, and ſo damnable: or elſe vnfruitfull, and ſo contemptible: but why do I ſeparate vnfruitful from damnable?Damnable. for if it be vnfruitfull, it is damnable: for euery trée that bringeth not forth good fruit, ſhall bée caſt into the fire: not onely that trée that brings forth euill fruit ſhall be caſt into the fire, but that alſo which brings forth no fruit.

5 The GoatesGoates errible. do affright me, that ſtand at the left hand of the Iudge: not becauſe they haue done any euill,For omiſſion. but becauſe they haue done no good, they haue not giuen meat to the hungry, nor drinke to the thirſtie.

6 O therefore dry and vnprofitable wood, and worthy of eternall fire: what wilt thou anſwer in that day, when an accountAccount feareful . ſhall bée required of thée, euen to the twinkling of an eye, of all the time of life that God hath lent thée, how it hath béene ſpent by thée? an haire of thine head ſhall not periſh, nor a moment of thy time. O wofull ſtreights!Wofull ſtreights. on this ſide of thée ſhall be thy ſinnesSinne. accuſing, on that ſide, iuſticeIuſtice. terrifying, vnder thée the horrible pit of hellHell. gaping, aboue thée, the angry IudgeIudge. threatning, within thée, thy conſcienceConſcience. burning, without thée, the worldWorld. flaming. The iuſt ſhall ſcarce be ſaued, the ſinner taken after this ſort, whither ſhall he turne him? to lye hid will be impoſſible; to appeare will bée intollerable.

7 Whence therefore is the ſaluation of my ſoule? whence is the counſell?Ieſus the counſellor who is it which is called the Angel of the great Counſell? It is euen Ieſus himſelfe, the ſame is the Iudge, betwéene whoſe hands I tremble. Take heart,Cōforter. O my ſoule, deſpaire not. Hope in him whom thou feareſt, flye to him whom thou haſt forſaken. O Ieſus Chriſt, for this thy Name, do vnto mée according to thy Name, looke vpon mée poore wretch, calling vpon thy Name. If thou wilt admit mée into the moſt broad boſome of thy mercy,His boſom large. it will not bée the narrower for me. It is true, O Lord, my conſcience hath deſerued damnation, and my repentance is not ſufficient for ſatiſfaction: but it is certaine that thy mercy doth excéed all trangreſſion. In thée, O Lord, do I put my truſt, let mée not be confounded for euer.

Friday, Euening Prayer.

THou (O Lord) which haſt taught vs to pray, haſt commanded vs not to pray onely for our ſelues, but minding vs in the firſt words of that prayer which thy Sonne hath taught vs, of a common Father, haſt ſhewed that we are to commend others to thy piety in our prayers, as well as our ſelues. Wherefore as a feeling member of that body whereof thy Sonne Ieſus Chriſt is Head, I beſeech thee that thy goodnes may bee plentifully ſhewed on thine owne Vineyard, thy Church, the inheritance which thou haſt purchaſed to thy ſelfe. Water it (O Lord) with abundance of raine from Heauen, take out of it all things that offend, and commit abomination; bleſſe it vniuerſally, with all ſpirituall bleſſings: but more eſpecially I do beſeech thee, to looke on the members thereof, in theſe our kingdomes, and grant that here thy Word hauing free paſſage amongſt vs, many Sonnes and Daughters may thereby bee begotten vnto thee. And becauſe as in the health and good diſpoſition of the body, the ſoule can better ſhew forth her force, and vſe her faculties; ſo alſo in the peace and proſperitie of the Commonweale, the Church will alſo the better flouriſh. Bleſſe Lord, and proſper the gouernment eſtabliſhed here amongſt vs: bleſſe the King, and his Progeny, with the whole Councell, Clergy, Nobility, Gentry, and Commons of this Land, and make theſe kingdomes as a City or a Countrey, that is at vnity in it ſelfe, which being ſafe from all home-bred enemies, may the better bee defended from all forraine inuaſion, and power of the Aliants. Looke, Lord, I pray thee, on the diſtreſſe and affliction of all poore people, that are either vnder preſſure of any want, ſicknes, priſon, infamy, or vnder any other kinde of trouble or danger; be mercifull vnto them, and deliuer them, and giue them, for what they want here of outward comforts, a full meaſure of inward conſolations. Behold with the eye of pitie, all men of a wounded heart, and broken ſpirit; bring home to thy fold all ſheepe that wander and go aſtray: forgiue mine enemies and perſecuters, recompence their good plentifully to the ſouls of my Benefactours: deale graciouſly with thoſe of mine owne fleſh, and of my family; and confirme me O Lord, in all goodnes, and keepe me ſafe this night, and the whole courſe of my life from all dangers, for thy deare Sonnes ſake, Chriſt Ieſus. Amen.

Saturday, Morning Prayer.

VVHile I beare about mee this body of clay, this body of death, I am daily in danger for my body, leſt the things from within or without me, offend my health, and be to me an occaſion of ruine: as well plenty as penury may hurt me, as well that which I haue, as that which I want may annoy me: as well labour as eaſe may deſtroy me. What from the beaſts of the field, what from the ſonnes of men ſet on fire, what from the violence of fire, what from the tempeſts, infectiō, vnſeaſonableneſſe of the aire, drought and moiſture, heat and cold; what from the depth and raging of the waters; what from the pits and praecipices of the earth, I am daily in hazard of breaking and ſpilling this viall of bloud. The peſtilence conſuming with a whole band of other diſeaſes, the warre waſting, and ſword deuouring, famine pinching, and making to pine away, are three maine enemies of my bodily life. I may ſay of the dangers of my body, as Dauid of the number of his enemies, they are mo then the haires of my head. Seeing then I walke in the midſt of ſo many perils, what ſhall be my ſecuritie and defence againſt all inconueniences, feares and hurts, but the ſhadow of thy mercifull wings (O Lord) vnder which I do beſeech thee, to hide me this day, and all the dayes of my life, that neither the ſhape of death affright mee, nor any euill come neare to hurt me, but that I may be preſerued as in ſoule, ſo in body, from all things that may annoy me: which thing I beſeech thee to grant vnto mee, for thy deare Sonnes ſake, Chriſt Ieſus. Amen.

Pietas ſapientia ſumma eſt. Godlines chiefeſt wiſedome. 38. Meditation. Of generall rules to liue godly.

Learne to dye.EVery day thou draweſt more eare to death to iudgement, and eternitie: thinke therefore euery day how thou mayſt ſtand in the ſeuere diſcuſſing of death and iudgement:And liue. and how thou mayeſt liue for euer. We muſt haue a ſtraight care of all our thoughts,Looke to thoughts. words, and déeds, becauſe hereafter a ſtrict account muſt bée rendered of all our thoughts, wordes, and déeds. Thinke in the euening, that deathDeath imminent. hangs ouer thy head this night: thinke in the morning,Certaine. that death hangs ouer thy head this day. Deferre not thy conuerſion and good worke till to morow, becauſe to morrow is vncertaine,To morrow vncertaine. but death that hangs ouer thy head is alwayes certaine. Nothing is a greater aduerſarie to pietie,Delay, foe to piety. then deferring. If thou contemneſt the inward calling of the holy Ghoſt,To the holy Ghoſt. thou ſhalt neuer come to true conuerſion. Deferre not thy conuerſion and good deeds to thine age: but offer vnto God the flower of thy youth.Giue God thy youth. Age is vncertaine to a young man, bot certaine deſtruction is prepared for an impenitent yong man:Impenitent youth no age is more fit for the ſeruice of God then youth, that flouriſheth in ſtrength both of body and minde.

1 Thou oughteſt to vndertake an euill action for no mans fauour:Reſpect no mans fauour. for not that man, but God ſometimes ſhall iudge thy life: therefore reſolue that no fauour of men is to be preferred before the fauour of God. In the way of the Lord, we do either go forward, or go backward, examineExamine thy mending. thy life therefore euery day, whether in the ſtudy of godlineſſe, thou be proficient, or deficient.

2 To ſtand ſtillStand not ſtill. in the way of the Lord, is to go backward: let it not delight thée therefore to ſtand ſtill in the courſe of piety, but ſtudy alwayes to walke in the way of the Lord. In thy conuerſationWiſe conuerſation to God. be kinde to all, grieuous to none, familiar to few: to Godward liue godly, to thy ſelfeThy ſelfe. chaſtely, to thy neighbour iuſtly: vſe thy friendFriend. with fauour, thine enemieEnemy. with patience, all with beneuolence, thoſe whom thou canſt with beneficence: dye dailyDye daily. in thy life to thy ſelfe, and to thy vices, ſo in death thou ſhalt liue vnto God.

3 Let mercie appeare in thy affection,Be gentle. benignitie in thy countenance, humilitie in thy habite, modeſty in thy dwelling, patience in thy tribulation. Alwayes think of thrée things that are paſt:Three things paſt. the euil that thou haſt committed,Ill. the goodGood: that thou haſt omitted, the timeTime. that thou haſt loſt. Alwayes thinke of thrée things preſent,Three preſent. the ſhortneſſe of this life preſent, the difficultie to be ſaued,Short life: the ſmall numberNumber. of thoſe that are to bée ſaued.Saluation. Alwayes thinke of thrée things to come death,Three to come, Death. then which nothing is more horrible, iudgementIudgment. then which nothing is more terrible: the paines of hell,Hell. then which, nothing is more intolerable.

Let day mend day.4 Let thy euening prayers amend the ſinnes of the day that is paſt: let the laſt day of the wéeke amend the faults of the dayes that went before. Thinke in the euening, how many haue béene caſt headlong into hell that day: and giue God thanks that he hath granted thée a time of repentance.

5 Thrée things are aboueThree aboue. thée, of which let the remembrance neuer depart from thée. The eyeEye. that ſées all, the eareEare. that heares all, and the bookesBooks. into which all things are written. God hath communicated himſelfe wholly vnto thée, communicate thy ſelfe alſo wholly vnto thy neighbour:God to thee, thou to thy neighbour that is the beſt life which doth ſerue wholly for others.To all ſorts. Shew to thy ſuperiour obedience and reuerence, to thine equall counſell and helpe, to thine inferiour kéeping and diſcipline.

6 Let thy bodie be ſubiect to thy minde,Order. and thy minde vnto God.Reſpect. Bewaile thine euils that are paſt, lightly eſtéeme the good things preſent, and deſire the good things to come, with the whole deſire of thy heart.

7 RememberRemember thy ſinne, that thou mayeſt grieue for it: remember death, that thou mayeſt ceaſe from it: remember Gods iuſtice, that thou mayeſt feare: remember Gods mercie, that thou do not deſpaire. As much as thou canſt, withdraw thy ſelfe from the world,Go from the world to God. and addict thy ſelfe wholly to the ſeruice of God. Thinke alwayes that chaſtitie is in dangerVertues in danger. in delights; humilitie, in riches, pietie, in worldly affaires. Deſire to pelaſe none but Chriſt,Pleaſe Chriſt. feare to diſpleaſe none but Chriſt. Alwayes prayPray. God that hee command what hée will, & giue what he commands: that he hide that which is done, that he gouerne that which is to come.Petitions. No Hypocrite. Such a one as thou wilt ſéeme to bée, ſuch a one alſo oughteſt thou to be, for God iudgeth not according to the appearance, but according to the truth.

8 In words,Words take héed of babling, becauſe the iudgement requires an account of euery vaine word: thy workes,Works. whatſoeuer they be, do not paſſe away, but are caſt as certaine ſéeds of eternitie: if thou ſowe in the fleſh, of the fleſh thou ſhalt reape corruption: if thou ſowe in the ſpirit, of the ſpirit thou ſhalt reape the reward of eternall retribution. The honoursHonours, &c. follow not. of the world will not follow thée after death, nor the heaps of riches: pleaſures will not follow thée, nor the vanities of the world: but after the laſt date of thy life, all thy worksWorks. will follow thée,

9 Such therefore as thou wilt be in iudgement, ſuch appeareAppeare well. to day in the ſight of God. Eſtéeme not of the things that thou haſt, but rather eſtéemeEſteeme aright. of the things that thou haſt not. Be not proud for that which is giuen thée, but rather be humbledHumble. for that which is denied thée: learn to liue,Liue. while as yet thou maiſt liue.Here work In this life eternall life is either gotten or loſt, after death there remaines no time of working, but there begins the time of recompence:The recompence in the life to come working is not looked for, but the retribution of works.

10 Let holy meditationMeditatiō. bring forth in thée knowledge;Knowledge. knowledge compunction;Compunction. compunction deuotion;Deuotion. let deuotion make prayer.Prayer. A great good for the peace of the heart, is the ſilenceSilence of the mouth. By how much the more thou ſhalt be ſeparatedSeparated. from the world, by ſo much the more ſhalt thou bée acceptable vnto God. Whatſoeuer thou deſireſt to haue aske it of God,Aske of God. Giue all to God. whatſoeuer thou haſt, attribute it vnto God: he is not worthy of the things that are to be giuen, which doth not giue thanks for the things that are giuen, the courſe of graces ceaſe, where there is not a recourſe of thanks.

All to the beſt.11 Whatſoeuer happens vnto thée, turne it into good: as often as proſperitieProſperity. happens vnto thée, thinke that there is miniſtred vnto thée matter of bleſſing and praiſing: as often as aduerſitieAduerſity: befalls thée, thinke that it is an admonition of repentance and conuerſion. Shew the force of thy power in helping, the force of thy wiſedome in teaching,All to edification. Not hurt. the force of thy riches in doing good. Let not aduerſity breake thee, neither let proſperitie lift thée vp. Let Chriſt bée the ſcopeScope. of thy life, whom follow in the way, that thou mayeſt attaine him in thy countrey.

12 In all things let this bée thy greateſt care, profound humilitie, and ardent charitie.Charitie. Let charitie lift vp thy heart vnto God, that thou maiſt cleaue vnto him: let humilitie depreſſe thy heart,Humilitie. Eſteeme God a Father. Lord. leſt thou be proud. Eſtéeme God a Father in clemency, a Lord in diſcipline: a Father in mild command, a Lord in ſeuere: loue him as a Father, godlily: feare him as a Lord neceſſarily: loue him becauſe he will haue mercy: feare him becauſe he will not ſin: feare the Lord, and hope in him: acknowledge thy miſery, and proclaime his grace. O God which haſt giuen vnto vs to will, grant vs alſo to performe thy will.

Domino iungaris amore. Be ioyned to God by loue. 39. Meditation. Of louing God onely.

God the true good.LIft vp thy ſelfe, O faithfull ſoule, and loue that chiefeſt good, in which are all things that are good, without which there is no other true good. No creature can exatiate our will, becauſe no creature hath in it perfect, but onelyOnely. the participated good. A certaine little ſtreame of goodneſſe is deriued from the diuinity to it, but the fountaineAnd fountaine. alwayes abides in God, wherefore then leauing the fountaine, will we follow theſe little ſtreames? all the goodneſſe that is in the creatures, is but a certaine image and ſhadow of that perfect goodneſſe which is in God,Perfection nay, which God himſelfe is. Wherefore catching at the ſhadow,Body. will we forſake the thing it ſelfe? The Doue which was ſent out of the arke of Noah, could not on the ſliding water finde where her foot might reſt: ſo our ſoule, in the number of all things vnder the Moone,All elſe fragile. cannot finde any thing which can fully repleniſh her deſire, by reaſon of their great inconſtancie and fragilitie.

1 Doth not hée do iniurie to himſelfe, which loues any thing below his owne worth?Below our worth. But now our ſoule is more noble then all the Creatures, becauſe it is redéemed by the Paſſion and death of Chriſt.

2 Wherefore then will it loue the creatures? is it not contrarie to the Maieſtie into which God hath exalted it? whatſoeuer wée loue,Cauſes of Loue. wée loue it either for the might,Might. or for the wiſedome,Wiſedome or for the beauty:Beauty. but what is mightier then God? what is wiſer then God? what is more full of beautie then God?In a l God excelleth. all the might and power of worldly kings is from him, and vnder him: all the wiſedome of men compared to Gods wiſedome, is but fooliſhneſſe: all the beauty of the creatures compared to that of God, is but deformitie.

3 If ſome moſt mighty KingA mighty king offereth marriage. ſhould deale by his Embaſſadors about marrying with a Virgin of low eſtate and condition, ſhould not that Virgin do fooliſhly, if paſſing by that moſt potent king, ſhe ſhould adhere to the poore embaſſadours and Miniſters of the king? ſo God by all that beauty of the creatures would call vs vnto himſelfe, would ſtirre vs vp to the loue of himſelfe:Cleaue not to meſſengers. why then doth our ſoule, whom her Huſband Chriſt deſires, cleaue vnto the creatures which are as the Embaſſadours of this ſpirituall marriage? the creatures themſelues cry,Which aduiſe vs better. Why do you cleaue vnto vs? why do you put the end of your deſire in vs? wée cannot fill your appetite: go to the Creator of vs both. There can no reciprocke loue bée hoped for from the Creatures: no loue alſo begun towards vs from the creature,God loues firſt. but God which is loue it ſelfe, cannot chooſe but loue him that loueth him: nay, with his loue he preuents all our deſires, all our loue. How much therefore is he to be loued, which loued vs ſo much firſt of all?Before we were. he loued vs when as yet we were not: for it is of the loue of God, that we are borne into this world.

4 He loued vs when we were his enemies:When enemies. for it is of the mercy and loue of God, that he ſent his Sonne the Redéemer. He loued vs when we were falne into ſins:Fallen. for it is of the loue of God, that he doth not forthwith deliuer vs vnto death if we ſinne, but expect our conuerſion.

Tranſlateth vs.5 It is the loue of God, that beſides our deſeruing, yea, contrary to our deſeruing, hée doth tranſlate vs to the heauenly habitations.Loue bringeth knowledge. Without the loue of God thou ſhalt neuer come to the ſauing knowledge of him: without the loue of God, all knowledge is vnprofitable, nay, it is hurtfull. Wherefore doth loue excéede the knowledge of all myſteries? becauſe this is alſo in the Deuils, that but in the godly.Miſery not to loue God. Why is the Deuill moſt vnhappy? becauſe hée cannot loue the chiefeſt good. Wherefore on the other ſide,Happy loue. is God moſt happie and moſt bleſſed? becauſe he loues all things, he is delighted in al his works.

6 Why is the loue of God in this life not perfect in vs?Loue as knowledge in part. becauſe we loue but as much as we know: but in this life we know onely in part, and in a darke ſaying: in the other life wee ſhall bee perfectlyOr perfect bleſſed, becauſe we ſhall loue God perfectly: we ſhall loue him perfectly, becauſe we ſhall know him perfectly.

7 No man can haue hope of the perfect loue of GOD in the other World,Begin here. that doth not begin to loue him in this world: the kingdome of God muſt begin in the heart of a man in this life, otherwiſe it ſhall not bee conſummate in the life to come. Without the loue of God there is no deſire of eternall life,Loue deſires eternitie. how then can hée partake of the greateſt good which doth not loue? which doth not ſéeke? which doth not deſire? Such as thy loue is, ſuch art thou thy ſelfe, becauſe thy loue doth change théeLoue changeth thee. into it ſelfe. Loue is the greateſt bond, becauſe the louer and the thing beloued are made one.To be one. What hath conioyned God the moſt iuſt, and forlorne ſinners? what hath ioyned theſe things together, ſo infinitely diſtant betwéene themſelues? infinite loue. Yet leſt the iuſtice of God ſhould bée impaired,With God the infinite price of Chriſt did come betwéene. What as yet doth ioyne together God the Creator, and the faithfull ſoule created, things infinitely diſtant? Loue.By Chriſt to the higheſt degree. In the life eternall we ſhall be ioyned in the higheſt degree to God: why? becauſe we ſhall loue him in the higheſt degrée.

8 Loue doth vnite and change: if thou loueſt carnall things, thou art carnall: if thou loueſt the world, thou ſhalt become worldly: but fleſh and bloud ſhall not inherite the kingdome of God.

9 If thou loueſt God and heauenly things,To become heauenly. thou ſhalt become heauenly. The loue of God is the chariot of Elias Elias chariot. aſcending into heauen. The loue of God is the pleaſure of the minde, the Paradiſe of the ſoule,Benefits of loue. it excludes the world, it ouercomes the deuill, it ſhuts hell, it opens heauen. The loue of God is that ſealeSeale of the elect. with which God doth marke the elect and beléeuing. God in the laſt iudgement will acknowledge none for his, which is not marked with this ſeale. For faith it ſelfe is not the onely true cauſe of our righteouſneſſe and ſaluation, vnleſſe it ſhew forth it ſelfe by loue. There is no true faith, vnleſſe there bée a firme confidence: there is no firme confidenceGiueth confidence. without the loue of God: the benefit is not acknowledged for which wee giue not thanks we giue not thanks to him whom we do not loue.

Faiths fruit.10 If therefore thy faith bée true, it will acknowledge the benefit of Chriſt thy Redéemer, it will acknowledge, and it will giue thanks: it will giue thanks, and it will loue.

11 The loue of God is the life and reſt of our ſoule:Loue of God, the ſoules life. when the ſoule departs by death, the life of the body dyes: when God departs from our ſoules through ſinne,In vs. the life of the ſoule dyeth. Againe, God dwelleth by faith in our hearts, he dwelleth by loue in our ſoule, becauſe the loue of God is poured out into the hearts of the elect by the holy Ghoſt. There is no tranquility of the ſoule,Loue of the world troubleth it. without the loue of God: the world and the deuill are her greateſt perturbation, but God is her greateſt reſt. There is no peace of conſcience, but in thoſe that are iuſtified by faith: there is no true loue of God, but in them which are affected with a filiall confidenceFiliall confidence. in God. Therefore let there dye in vs the loue of our ſelues, the loue of the world, the loue of the creatures: that there may liue in vs the loue of God, which may begin in vs in this world, and may be perfected in that to come.

Sit vitae regula Chriſtus. Chriſts life be thy liues rule. 40 Meditation. Of the holy imitation of the life of Chriſt.

THe holy life of Chriſt is the moſt perfect patternePerfect patterne. of Vertues: euery action of Chriſt is alſo our inſtruction. Many would attaine Chriſt, but they refuſe to follow him: they would enioy Chriſt, but they would not imitate him. Learne of me, becauſe I am méeke and humble in heart,For diſciples. ſaith our Sauiour to his Diſciples: vnleſſe thou wilt be the diſciple of Chriſt, thou ſhalt neuer be true Chriſtian.

1 Let not onely the paſſion of Chriſt be thy merit; but let alſo the action of Chriſt bée the example of thy life. Thy beloued is white and ruddy: be thou alſo red with the aſperſion of the bloud of Chriſt, and white with the imitation of the life of Chriſt.

2 How doeſt thou loue Chriſt truly,Imitation Of holy life. if thou loueſt not his holy life? If ye loue me, ſaith our Sauiour, kéep my precepts. He therefore that kéepes not his commandements, doth not loue him. The holy life of Chriſt is a perfect rule of our life. One onely rule of the life of Chriſt, is infinitely to bee preferred before all the rules of men whatſoeuer.

3 If thou wilt be the adoptiue ſonne of God,As the Sonnes ſée how that onely begotten Sonne had his conuerſation. If thou wilt be a coheireCoheires. of Chriſt, thou oughteſt alſo to bée the imitator of Chriſt. Hee that will liue with vices,Vice hath giuen himſelfe ouer to the obedience of the Deuill. But he that will be with the Deuill, how can he alſo be with Chriſt? To loue ſinnes and vices,Loueth the deuil. is to loue the diuell, becauſe all ſinnes are of the deuill: how therefore can he bée a true louer of Chriſt,Not Chriſt. which is a louer of the deuil? To loue God, is to loue an holy life,Holy life. Loueth God. becauſe all holy life is from God. How therefore can hee bee a louer of God, which is not a louer of an holy life? The trial of loue is the ſhewing forth of the worke: it is the property of true loue to obey him that is beloued,Obeyeth him. to will the ſame with him that is beloued, to think the ſame things with him that is beloued. If therefore thou loueſt Chriſt truly, thou wilt ſhew thy ſelfe obedient to his commandements, thou wilt loue an holy life with him: and being renued in the ſpirit of thy minde, thou wilt thinke on heauenly things.

4 Eternall life is in the knowledge of Chriſt,Without loue, no vertue. but he that loues not Chriſt, doth alſo not know him: he which loues not humility, chaſtity, méekneſſe, temperance, charity, doth not alſo loue Chriſt: becauſe the life of Chriſt was no other thing, but humility, chaſtity, méekneſſe, temperance, charitie. Chriſt ſaith, that he doth not know them which do not fulfill the will of his Father: therefore alſo they know not Chriſt,No knowledge of Chriſt. Chriſts Spirit fruitfull. which do not the will of the heauenly Father.

5 But what is the will of the Father? Euen our ſanctification, ſaith the Apoſtle. Hée is not Chriſts, which hath not the ſpirit of Chriſt: but whereſoeuer the holy Ghoſt is, there he is preſent with his gifts and fruits. But what are the fruits of the Spirit? Loue, ioy, peace, lenity, benignity, goodneſſe, faith, méekneſſe, temperance. Euen as the holy Ghoſt did reſt vpon Chriſt,Vpon the faithfull. ſo he doth alſo reſt vpon al thoſe which are in Chriſt by true faith: becauſe the Spouſe of Chriſt doth runne in the ſmell of the oyntments of Chriſt.

Who knit in ſpirit.6 Hée which cleaueth to the Lord, is one ſpirit with him. Euen as the carnall knot of the man and wife, maketh of them one fleſh: ſo the ſpirituall coniunction of Chriſt and the faithfull ſoule, maketh of them one ſpirit.

7 But where there is one ſpirit, there is the ſame will: where is the ſame will, there are alſo the ſame actions.Are conformed to him. He therefore which doth not conforme his life to the life of Chriſt, is conuinced that he neither cleaues vnto the Lord, nor hath the Spirit of Chriſt.As is meet Is it not méete and iuſt, that all our life be made conformable vnto him, which out of his loue hath conformed himſelfe wholly vnto vs? God manifeſting himſelfe in the fleſh,In the fleſh. hath ſet forth vnto vs the example of an holy life, leſt any one refuſing an holy life, ſhould betake himſelfe to the excuſe of the fleſh.True pleaſure. No life is more pleaſant and quiet then Chriſts life, becauſe Chriſt is true God: But what is more pleaſant, or more full of tranquillity then God, as who is the chiefeſt good?And good. the life of the world brings ſhort ioy, but draws with it eternall ſadneſſe.

8 To whomſoeuer thou conformeſt thy ſelfe in thy life,Like here goeth to like at laſt. to him alſo thou ſhalt bee conformed in the Reſurrection. If thou beginneſt here to conforme thy ſelfe to the life of Chriſt,Chriſt. thou ſhalt alſo more fully be conformed vnto him in the Reſurrection: if thou conforme thy ſelfe to the deuill by hainous wickedneſſe,Or the deuill. in the Reſurrection thou ſhalt bee conformed vnto him by grieuous torments:

9 He which will follow mee, let him deny himſelfe,Deny thy ſelfe. ſaith our Sauiour, and let him take vp his croſſe daily. If in this life thou deny thy ſelfe,Chriſt will acknowledge thee Honour thee. Chriſt in the iudgement will acknowledge thée to be his. If for Chriſt in this life thou renounce thine owne honour, thine owne loue, thine owne will, Chriſt in the life to come, will make thée partaker of his honour, of his loue, of his will. If in this life thou art partaker (Crucis) of the Croſſe, in the life to come thou ſhalt bée partaker (aeternae lucis) of the eternall light.Giue thee light. If in this life thou art partaker of tribulation, in the life to come thou ſhalt be partaker of the conſolation: if in this life thou art partaker of perſecution, in the life to come,Conſolation. thou ſhalt be partaker of the moſt large retribution.

10 He that confeſſethConfeſſeth thee. mee in this world, ſaith Chriſt, I will alſo confeſſe him before my Father which is in heauen.Keeping doctrine and life. But we ought to confeſſe Chriſt, not onely in the profeſſion of doctrine, but alſo in the conformity of life, ſo at length he ſhall acknowledge vs for his in iudgement. Whoſoeuer ſhall denie me before men,Elſe deny. I will alſo deny him before my Father which is in heauen.

11 Chriſt is not onely denyed in words,His denyers. but alſo much more in a wicked life. Him therefore which denies Chriſt in his déeds in this world, will Chriſt deny in déeds in the iudgement. Hée is not a Chriſtian, which hath not the true faith of Chriſt: but true faith doth graft vs into Chriſt the ſpirituall Vine, as it were branches: euery branch in Chriſt that beares not fruit,And fruitleſſe branches. the heauenly Huſbandman takes away: but he which abides in Chriſt, and in whom Chriſt dwels by faith, this man brings forth much fruit. That branch is not in the Vine, which doth not draw nouriſhment out of the Vine:Which are not in him that ſoule is not in Chriſt by faith, which draws not the ſpirituall moyſture of charitie out of Chriſt by faith. Conforme vs to thy life, O good Ieſus, in this world, that we may be fully conformed vnto it in the world to come. Amen.

Saturday Noone.

Pſal. 91.11.GIue thine Angels charge ouer me, O Lord, to keepe me in all my wayes.

Mens recti conſcia vita eſt. A good conſcience is life. 41 Meditation. Of the pureneſſe of the Conſcience.

IN all thy actions haue the greateſt care of thy conſcience:Cōſcience. If the Deuill entice thée to any ſinne, feare the inward iudgement of thy conſcience. If thou feareſt to ſinne in the preſence of other men,Vſe. much more let thine owne conſcience recall thée from ſinne: the inward teſtimonie is of greater force then the outward. Although therefore thy ſinnes eſcape the accuſation of all men,Force. yet they can neuer eſcape the inward teſtimonieTeſtimony of thy conſcience. Conſcience ſhall bée amongſt thoſe Bookes,A booke. Reu. 20. 1 Booke of knowledge. which the Apocalypſe doth teſtifie that they ſhall bée hereafter opened in iudgement. The firſt is the Booke of Gods al-knowledge, in which ſhall ſhine forth manifeſtly the déeds, the words, the thoughts of all men whatſoeuer.2. Of life. The ſecond Booke is Chriſt, which is the Booke of Life. In this whoſoeuer ſhall be found written by true faith, hée ſhall be conueyed of the Angels into the Court of heauen. The third Booke is the Scripture,3 Scripture. according to the rule whereof our faith and works ſhall be iudged: The word which I haue ſpoken, ſaith our Sauiour, ſhall iudge them in the laſt day. The fourth Booke containes the outward teſtimonies of the poore,4. Poore. Luke 16. which in the day of iudgement ſhall receiue vs into the euerlaſting habitations. The fifth Booke containes the inward teſtimony of our conſcience,5. Conſcience. becauſe our conſcience is the Booke in which all our ſinnes are written: the Conſcience is a great volume,A great volume. in which all things are written with the penſill of truth. The damned ſhall not be able to deny their ſinnes in iudgement, becauſe they ſhall be conuincedConuincing. by the teſtimony of their owne conſcience.From which no flying. They ſhall not be able to flye from the accuſation of their ſinnes, becauſe the tribunall of their conſcience is within them.

1 A pure Conſcience is the moſt cleare looking-glaſſeA looking-glaſſe. of the ſoule, in which it doth behold it ſelfe and God: an vncleance ſight cannot behold the brightneſſe of the true light. Hence ſaith our Sauiour; Bleſſed are the pure in heart, becauſe they ſhall ſée God.

2 As the faire and cleane face of man is acceptableAccepted. to the ſight: ſo a pure and cleane conſcience is accepted before the eyes of God, but a putrified conſcience begets the neuer-dying wormes.Wormes begot. To bee ſtrangled. Therefore in this life preſent wée muſt féele and ſtrangle the worme of conſcience, and not cheriſh it to immortalitie.

Conſcience controlled.3 To amend this Booke, all the other were inuented. What profits great ſcience, if there bee an impure conſcience? Thou ſhalt bee iudged when the time comes, before the Throne of GOD,By it iudged. not out of the Booke of Science, but out of the Booke of Conſcience. If thou wilt write this booke aright,Make it by the booke of life, Chriſt. By conformitie. write it according to the example of the Booke of life, the booke of life is Chriſt: let the profeſſion of thy faith be conformed to the rule of the doctrine of Chriſt: let the leading of thy life be conformed to the rule of the life of Chriſt.

4 Thy conſcience will be good,Good. if it hath pureneſſe in thy heart, truth in thy mouth, and honeſtie in thy actions.Vſe it a light. Vſe thy conſcience for a light in all thy actions: for it will throughly ſhew what are the good actions in thy life, and which are the bad. Flye this iudgementFlye it in iudgement of Conſcience, in which one and the ſame is the guilty, the plantiffe in Law, the witneſſe, the iudge, the torturer, the priſon, the whip, the executioner and hangman.No eſcape. What eſcaping can there bée here, where the ſame that accuſeth is the witneſſe, and nothing can be hidden from him that iudgeth?Elſe no profit. what profiteth it thée, if all praiſe thée, and thy Conſcience accuſe thée? what can it hurt thée,Hurt. if all derogate from thée, and thy Conſcience alone defend thée? This iudge alone is ſufficient for euery man to accuſe him,Sufficient. to iudge him, to condemne him. This is an vncorruptVncorrupt. Iudge, neither can hée be wonne with prayers, nor corrupted with gifts. Whither ſo euer thou goeſt, whereſoeuer thou art,Preſent. thy conſcience is alwayes with thée, bearing with it,Regiſter. whatſoeuer thou haſt put into it, whether it bée good or euill. This kéepes for a man,Remembrancer. and reſtores to him when hée is dead the charge which it receiued to be kept. So they of a mans owne houſe, are his enemies indéed; ſo in thine owne houſe, and of thine owne Family, thou haſt thine accuſers,Accuſer. obſeruers, torturers. What profiteth it to liue in the plentie of all abundance, and to bée tormented with the ſcourgeScourge. of Conſcience? the fountaine of mans felicitie,The fountaine within. and miſerie is in the verie minde. What doth it profit him that is afflicted with a burning Feuer, to be placed in a golden Bed? what doth it profit him that is tormented with the Firebrands of his conſcience, to reioyce in the abundance of outward felicitie? As great a careCare. as thou haſt of eternall ſaluation, ſo great alſo let thy care be of conſcience: for when a good conſcienceFor good cōſcience. is loſt, faith is loſt: when faith is loſt, the grace of God is loſt: when the grace of God is loſt,Greateſt loſſe. how can we hope for eternall life? Such as is the teſtimony of thy conſcience, ſuch a iudgement ſhalt thou expect from Chriſt. The ſinners, when none accuſe them, or bring any thing into the middeſt againſt them, they themſelues ſhall be made their owne accuſers.Selfe accuſing.

5 As a drunken man, when he ſwils in much Wine, féeles no hurt of the wine, but afterwards when hee is raiſed vp from his drowſineſſe and ſléeping,Sinne not at firſt felt. he féeles the diſcommodities of drunkenneſſe: ſo ſinne alſo, vntill it be finiſhed, doth darken the minde, and as it were a thick cloud, doth ſhadow the brightneſſe of true iudgement: but then at length the conſcience riſeth vp,Gnaweth at laſt. and gnaws more grieuouſly then any accuſer.

6 There are thrée iudgements,Three iudgements. the iudgement of the world,World. the iudgement of thy ſelfe,Thy ſelfe. and the iudgement of God. But as thou canſt not eſcape the iudgement of God,God. ſo alſo thou canſt not eſcapeNo eſcape. the iudgement of thy ſelfe, although ſometime thou eſcape the iudgement of the world. No walls do hinder, that this witneſſe ſhould not ſée thine actions. What excuſe ſhall be able to defend thée,No defence. when the inward accuſation doth condemne thée? The peace of conſcience is the beginning of life eternall: thou ſhalt take more true and pleaſant ioyTrue ioy of a good conſcience in diſtreſſe, then of a bad conſcience amongſt all worldly delights: againſt all the backbiting of ill-willers thou mayeſt confidentlyConfidence. turne the excuſe of conſcience. Aſke thy ſelfe of thy ſelfe, becauſe thou knoweſt thy ſelfe far better then any other man. In the laſt iudgement what will other mens falſe praiſes auaile thée, or what will other mens falſe backbitings hurt thée? thou ſhalt ſtand or fall to Gods or thine owne iudgement. Thou ſhalt not ſtand or fallStand or fall by thy cōſcience. Eternall. to other mens teſtimony. The conſcience neuer ſhall end, euen as the ſoule neuer hath end. The ioyes of the ſaued ſhall endure ſo long, to lift them vp on high in Gods fauor, as the defence of a good conſcience doth laſt. The paines of hellIn hell. ſhall ſo long preſſe downe the damned, as the accuſation of conſcience ſhall endure. No outward fire doth ſo greatly afflict the body, as this inward flame doth grieuouſlyMoſt grieuouſly. burne the ſoule. Eternall is the ſoule which is burned: eternall is the fire of conſcience which burneth. No outward ſcourges are ſo grieuous to the bodie, as theſe inward wounds are tormenting to the ſoule. Flie therefore the guiltFly guilt. of ſinne, that thou mayeſt eſcape the torment of conſcience. Blot out thy ſinnesBlot ſinne by true repentance out of the book of Conſcience, that they be not read in iudgement, and the voyce of Gods ſentence be to be feared of thée. Kill the WormeKill the worme. of Conſcience by the heat of deuotion, leſt the gnawing thereof bring forth vnto thée eternal horrour. Quench this inward fire by thy teares, that thou mayeſt feele the pleaſures of the heauenly cooling.Quench fire with teares. O Lord, grant that we may war a good warfare, fight a good fight, holding the faith, and a good conſcience, that at laſt we may come ſafe and ſound to the heauenly countrey.

Quis verè pauper? Avarus. Who's poore indeed? the couetous. 42. Meditation. Of the auoyding of couetouſneſſe.

AS acceptable as is the ſaluation of our ſoules, ſo odious ought the ſinne of couetouſneſſeOdious Couetouſneſſe. to bée vnto vs. The couetous is the pooreſt of all men, becauſe hée wants as well that which he hath, as that which hée hath not. The couetous is the moſt afflictedAfflicted of all men, becauſe he is good to none, but he is worſt to himſelfe.

1 The beginning of all ſinne is pride, the rootRoot of ill. of all euill is couetouſneſſe, that by turning away from God, this by turning vnto the creatures. Riches cauſe ſweatRiches cauſe ſweat. in the getting of them, they bréed feareFeare. in the poſſeſſing of them, they bring forth griefeGriefe. in the loſing of them: and that which is worſe, the labour of the couetous is not onely periſhing,Periſhing. but alſo killing: either thy riches do forſake thée, or thou them.

2 If therefore thou hope in riches, what will thy hopeNo hope. be in the houre of death? How wilt thou truſt God with thy ſoule,Nor truſt in God. The might if thou wilt not truſt him with thy body? the Almighty God takes care of thée: wherefore doeſt thou doubt, left he cannot ſuſtaine thée?The wiſedome. the moſt wiſe God takes care of thée, wherefore doeſt thou doubt, how he will ſuſtaine thée? The moſt bountifullBounty. God takes care of thée, wherefore doeſt thou doubt, whether he will ſuſtaine thée? Thou haſt the hand-writingBy writing. of Chriſt, the Lord of all in heauen & earth, that nothing of thoſe things which are néedfull for man ſhall be wanting to them which ſéek the kingdome of God: truſt to this promiſe of Chriſt, he will not deceiue, for he is the truth.

3 Couetouſneſſe is the root of all euill. As the briefe of all goodneſſe is in all charity, ſo the ſéeds and ſumme of holy wickedneſſe, is in couetouſneſſe. What ſinne is there againſt God or man, but it ſpringeth from couetouſneſſe?

4 Couetouſneſſe is the higheſt Idolatry,Idolatry. becauſe it ſets the creatures in the place of God: the couetous man doth tranſlate the confidence that is due vnto God, to the creatures: whatſoeuer is more loued then God, that is preferred before God: whatſoeuer is preferred before God, is ſet vp in the place of God.

Belly.5 Eſau ſold the right of his birth-right for pottage: ſo many ſ ll the inheritance of the kingdome of Heauen, which is gotten by Chriſt, for to get temporall goods.

6 Iudas ſold Chriſt for thirty pieces of ſiluer:Siluer. the couetous ſell the grace of Chriſt for temporall riches. How can he aſpireHindereth to aſpire. to the kingdome of heauen, which is euery day full of the huskes of hogs? how can he ſtriue to God-ward in lifting vp of his heart, which ſtudies to finde the reſt of his ſoule in riches. Riches are thornes,Riches thornes. ſaith the Truth: he therefore that loues riches, loues very thornes. O Thornes, how many ſoules do ye choke!Choake. Thornes do hinderHinder. the increaſe of the ſéed, ſo the care of riches doth hinder the ſpirituall fruit of the Word. Thornes afflictAfflict, the bodie with pricklings, ſo riches do vexe the ſoule with cares.

7 Thou ſhalt periſh,They periſh. if thou gather onely periſhing treaſures. They that gather together treaſures in the Earth, are like to them which lay vp their corne in low and moiſt places, not regarding that there it will moſt quickly putrifie.

8 How fooliſhFooliſh end. are they that place the end of their deſires in riches? how can a bodily thing fill the ſoule which is a ſpirit,Not fill the Spirit when rather the ſpirituall nature by his owne vertue, doth ſo comprehend corporall things, that it is ſtretched forth by no quantity? The ſoule is created to eternity, thou doeſt iniurieIniurie to eternity. vnto her, if thou place the end of her deſires in temporallTo make her end temporall. and momentany things.

9 The ſoule, by how much the more it is lifted vp vnto God,The ſoule to God. by ſo much the more it is withdrawne from the loue of riches.From riches. All things, by how much they are nearer to heauenlyNeare heauen. things, by ſo much they deſire leſſe, and gather together fewer things: as the fowlsLike fowls. of heauen do neither ſow nor reape. It is a great token that the ſoule doth thinke on heauenly, if ſhe little eſtéeme and contemne earthly goods.Not eſteeming earthly things. The MiceLike mice and the créeping things do heape together in their caues, for they are of worſe condition, and more ignoble nature then the Birds.

10 It is a great ſigne that the ſoule is turned away from God,Be not turned from God to loue riches. and faſtned to earthly things, if it cleaue to riches with an inordinate loue.

11 God hath giuen thée thy ſoule, and dareſt thou not truſtTruſt God. him with the care of thy fleſh? God féeds the birdsAs Birds. of heauen, and doſt thou doubt whether hee will ſuſtain thée, ſéeing thou art created to his owne Image? God clothes the LilliesAnd Lillies. of the field, and doeſt thou doubt whether he will prouide thée clothing? Let it ſhame vs, that faith and reaſonBy faith & reaſon. cannot worke that in man, which naturall inſtinct doth worke in the bird. The birds do neither ſow norThey ſow nor. reape, but commit the care of their little body vnto God. The couetous doAs couetous do. not giue credit to the Word of God, before they haue prouided wherewith to ſuſtaine themſelues.

12 The couetous man is moſt vniuſt:Vniuſt. Why? becauſe hée brought nothing into the world with him, and yet hée is ſo carefull of earthly goods, as if hée ſhould beare away verie many things out of the World with him.

13 The couetous man is moſt vnthankfull:Vnthankfull. Why? becauſe he enioyes much of Gods goods, and is neuer carried vp with a confidence of his heart, to the giuer of thoſe good things. The couetous man is moſt fooliſh.Fooliſh. Why? becauſe he leaueth the true good, without which nothing is truly good, and cleaues vnto that which without the grace of God is not good.

14 Hée that is intangled in the loue of earthly things, doth not poſſeſſePoſſeſſed not poſſeſſing. them, but is poſſeſſed of them Couetouſneſſe is neither extinguiſhed by abundance,Not ſatiſfied. nor want: it is not therefore diminiſhed by want,By want: becauſe the deſire of hauing doth increaſe, when that cannot bée obtained which is long deſired: it is not therefore diminiſhed by abundance,By abundance. becauſe the couetous man by how much the more he gets, by ſo much the more he ſéeks. When that is gotten which was deſired of couetouſneſſe, there is withall miniſtred as it were vnder hand, a new matter of deſiring:New deſire. and ſo after the manner of fire,Like fire. when it hath taken the Woods that it conſumes, it increaſeth. Couetouſneſſe is a Brooke,Or a Brook increaſeth. little in the beginning, but afterwards it increaſeth vnmeaſurably. Set downe therefore a boundSet boūds. to thy deſire of riches, leſt that deſire draw thée to eternall deſtruction.From hell. Many deuoure in this life that which afterwards they digeſt in hell: many while they thirſt after gaine, runne into preſent deſtruction.And deſtruction.

15 Thinking on theſe things, O deuout ſoule, as much as thou canſt, flieFly. from couetouſneſſe. Thou ſhalt beare nothingThou ſhalt carry nothing. of thy goods to iudgement with thée, but that which thou haſt giuen to the poore.But almes. Deny not to the poore thy periſhing & fraile goods, for whom Chriſt hath not refuſed to giue his life. Giue to the poore,Giue to the poore. that thou mayeſt giue to thy ſelfe: whatſoeuer thou haſt not giuen to the poore, another ſhall haue.

16 Hée is too couetous, to whom the Lord is not ſufficient.The Lord ſufficient. Hée doth not yet truly hopeNo true hope in riches. for heauenly things, which doth much eſt eme earthly goods.No loue. How would he lay downe his life for his brother which denies his brother whom hée aſkes his temporall ſubſtance? The hand of the poore is the treaſure of heauen,The poore heauens treaſure. that which it takes, is put in heauen, leſt it periſh in the earth. Wilt thou performe an acceptable dutie to Chriſt?Chriſt. Exhibite a benefit to the poore: that good which is done to the members, the Head takes as done to himſelfe.

17 Chriſt ſaith vnto thée. GiueGiue to Chriſt. mée of that, which I haue giuen thée of thine owne. Do good of thy good, that thou mayeſt get thée good. Giue earthly thingsEarthly things. that thou mayeſt kéepe them becauſe thou ſhalt léeſe them, by keeping them too ſparingly.

18 Heare Chriſts adminition, leſt thou bée inforced to heare him ſaying in iudgement, Mat 25. Cauſe of damnatiō. Go ye curſed into euerlaſting fire: becauſe ye haue not fed me, when I was an hungred. Almes déeds are an holy ſéed,Seed and Harueſt. as it is ſcattered ſparingly or bountifully, the harueſt will be either ſparing or plentifull. If thou wilt be in the number of the ſhéepe,Sheepe. do ſome good alſo to the ſhéepe.Vncharitable. Let the goatsGoates. which are placed at the left hand terrifie thée: not becauſe they haue taken away, but becauſe they haue not fed. Incline our heart, O God, to thy teſtimonies, and not to couetouſneſſe.

Sanctos dilectio ſignat. Loue is the Saints marke. 43 Meditation. Of the properties of true Charity.

TRue and ſincere Charity, is the conſtant property of the godly. There is no Chriſtian without faith, and no faith without charity:Charity Vnſeparable. where there is not the ſhining of charity, there alſo is not the heate of faith: remoue light from the Sunne, and thou maiſt remoue charity from faith:

1 Charity is the outward act of the inward life of a ChriſtianA Chriſtians life. man. A dead body is without breathing, ſo dead faith is without loue. Hée is not Chriſts, which hath not the SpiritFruit of the Spirit. of Chriſt: he hath not the Spirit of Chriſt, which doth not ſhew forth the gift of charity, becauſe the fruit of the Spirit is loue. Matth. 7. A good trée is not knowne, vnleſſe it bée ſéene to bring forth good fruits. Charity is the bond of Chriſtian perfection.Bond of perfection. As the members of the bodie are ioyned together by the ſpirit, that is, the ſoule: ſo the true members of the myſticall body, are vnited in the bond of charity through the holy Ghoſt.

2 In the Temple of Solomon all things were layed ouer with goldTrue gold. within and without: ſo in the ſpirituall Temple of God, all things are adorned with charitie within and without. Let charitie moue the heart to compaſſion: let charitie moue the hand to liberalitie. CompaſſionCompaſſion. is not ſufficient, if there be not alſo outward liberality:Liberality. outward liberalitie is not ſufficient, if there be not alſo inward compaſſion. Faith receiues all from God: Charitie on the other ſide giues all to his neighbour.Giuing.

3 By faith wee are made partakers of the diuine nature, but God is charity. He that hath not charity, hath not God. Therefore where charityNo charity, no faith. doth not ſhew it ſelfe outwardly, let no man beléeue that there is faith within. No man beleeues in Chriſt, which doth not loue Chriſt: no man loues Chriſt, but he which alſo loues his neighbour. He doth not as yet with true confidenceNo confidence. of heart apprehend the benefit of Chriſt, which denies a due office to his neighbour.

4 That is not a good workeNo good worke. indéed, which procéedes not of faith, neither is that a good worke indéed, which procéeds not of charity. Charity is the ſéed of all vertues:Charity vertues ſeed. there is no good fruit, but that which ſprings of the root of Charitie. Charitie is the ſpirituall taſte of the ſoule.Soules taſte. For this alone doth ſeaſon all that is good, all that is hard, all that is full of aduerſitie, all that is laborious. The taſte of charitie alſo doth make death moſt ſwéet: becauſe loue is ſtrong as death, nay ſtronger then death: becauſe loue brought downe Chriſt to death. Loue alſo doth ſtirre vpStirreth vs vp. thoſe that are truly godly, that they doubt not to dye for Chriſt.

5 All the workes of God do procéed of loue, yea, euen puniſhments themſelues: ſo let all the worksTo works. of a Chriſtian man procéed out of charity. In all the creatures God hath ſet before vs a looking-glaſſe of loue.All ſheweth loue. The Sunne and the StarresStarres. do not ſhine for themſelues, but for vs. The herbesHerbes. do not purge themſelues, but our bodies.Elements. The aire, the water, the brute beaſts,Beaſts, &c and all the creatures ſerue man: ſo do thou alſo giue thy ſelf wholly to do good to thy neighbour.

6 The knowledge of tonguesThe tongues cōparing with charity. doth not profit without loue, becauſe without loue the knowledgeKnowledge. of tongues puffeth vp, but loue edifieth. The knowledge of myſteries doth not profit without loue, becauſe myſteries are alſo knowne to the deuill, but loue is onely the true propertie of the godly. FaithFaith. alſo that remoues mountaines, doth not profit without loue: becauſe ſuch a faith is onely a miraculous, not a ſauing faith.

7 Charitie excells the gift of working miracles:Better thē miracles. becauſe that is the indubitate note of true Chriſtians: this is ſometimes granted to the wicked.Almes. It profits not to diſtribute all our ſubſtance to the poore, if there be no charitie, becauſe the outward action is hypocriticall, it there be not inward loue.

8 The riuers of beneficenceBeneficence: profit not, if they ſpring not out of the fountaine of charity. Charity is patient,Patience. becauſe no man is eaſily angry with him whom he loues truely. Charity is bountifull: for he which hath giuen his heart the chiefeſt good of his ſoule, through loue, how ſhould he deny the outward things which are nothing ſo good? Charity enuies not:Enuies not becauſe ſhe beholds other mens goods as her owne. Charity doth not frowardly,Not froward. becauſe no man doth eaſily hurt him whom he loues truly, and from his ſoule. Charitie is not puffed vp,Puffed vp. becauſe by loue we are made the members of one body, but one member doth not preferre it ſelfe before another. Charitie doth not behaue it ſelfe vncomely,Vncomely becauſe it is the property of an angry man to behaue himſelfe vncomely, but charitie is the bridle of anger. Charity doth not ſéeke thoſe things that are her owne:Seeketh not her owne. becauſe that which one loues, hee preferres before himſelfe, and ſéekes the good thereof more then his owne. Charity is not prouoked:Not prouoked. becauſe all anger is out of pride, but charity caſts it ſelfe below others. Charity dothDoth none ill. thinke no euill: becauſe it is manifeſt that a man doth not truly loue him, againſt whom he is knowne to plot euill. Charity reioycethReioyceth not in ill. not in iniquity, becauſe charity makes other mens miſery trowne. Charity endureth allEndureth all. things, it beléeueth all things, it hopeth all things, it ſuſtaineth all things: for that which charity deſtres to haue done to it ſelfe, ſhée refuſeth not to do to others: the tongues ſhall ceaſe, propheſyings ſhall be aboliſhed, and knowledge ſhall vaniſh away,Laſteth. but charity ſhall not ceaſe: the imperfection thereof ſhall be complete in the life to come, and the perfectionPerfected. thereof ſhall be increaſed in the life to come.

9 God commanded two altars to be ſet vp in the Tabernacle, the fire from that without was tranſlated to that within: God hath gathered together a twofold Church, Militant and Triumphant: the fire of loue in time to come ſhall be tranſlatedTranſlated to triūph. from the militant to the triumphant.

10 Thinking on theſe things, (O deuout ſoule) applyApply loue. thy 〈◊〉 to holy charity. Whoſoeuer is thy neighbour, hée is the man for whom Chriſt would dye. Wherefore then doeſt thou deny to lay out thy loue on thy neighbour,To thy neighbor. when Chriſt did not doubt to ſpend his life for him: if thou loueſt God truly, thou oughteſt alſo to loue his Image.Gods Image. Wée are all one ſpirituall body,With one Spirit. therefore let there be one ſpirituall minde of vs all. It is an vniuſt thing, that they ſhould be at difference in the earth who ſometimes muſt liue togetherMuſt liue together. in heauen. While our minds agrée in Chriſt, let our wills alſo be conioyned:One houſhold. wée are the Seruants of one Lord, it is not méet that we ſhould be at difference betwéene our ſelues. That member of the bodieBody. is dead, which doth not féele the affection of another: let him not eſtéeme himſelfe a true member of the myſticall body of Chriſt, which is not grieued with another member that ſuffers.

11 There is one God the FatherOne Father. of all, whom bring taught of Chriſt, thou doſt daily call Father: how ſhall he acknowledge thée his true Sonne, vnl ſſ thou againe acknowledge his ſonnes for thy brothers? LoueLoue him that G d commendeth. the man that is commended vnto thée of God, if he be worthy,Worthy. becauſe he is worthy whom thou loueſt: but if he be vnworthy,Vnworthy loue him therefore, becauſe God is worthie to whom thou ſhouldſt obey. By the loue of man, thine enemy,Enemy. thou art ſhewed to bee the friend of God. AttendAttend not man, but God. not what man can do vnto thée, but regard what thou haſt done vnto God. Attend not what iniuries thine enemie doth thée: but regard what benefits He conferres vpon thée which commands thée that thou loue thine enemie. We are neighbours in the condition of our earthly natiuitie, we are brethren in the hope of the heauenly inheritance, let vs therefore loue one another. Kindle in vs (O God) the fire of charitie by thy Spirit. Amen.

Chriſti, mens caſia, cubile. The chaſte Soule Chriſts chamber. 44. Meditation. Of the ſtudy of Chaſtitie.

HE that will be the true diſciple of Chriſt ought to giue himſelfe to holy Chaſtitie.Chaſtitie neceſſarie The moſt bountifull God is a chaſteGod chaſte: and pure Spirit: him thou oughteſt to call vpon with chaſte prayers. A certaine wiſe man ſaid, that chaſtitie of the bodie, and ſanctitie of the ſoule, are two keyes of ReligionTwo keyes of religion. and happineſſe.

1 If the body be not kept pure and vnſpotted from whoredome,Whoredome. the ſoule can hardly be feruent in prayer.Hindereth prayer. Our body is the temple of the holy Ghoſt, we muſt take great heed that wée defile not this holy habitation of the holy Ghoſt.Defileth Gods temple. Our members are the members of Chriſt, we muſt take héed that wee take not the members of ChriſtProſtitute Chriſts members. and make them the members of an harlot.

2 Let vs cleane vnto the Lord by faith and chaſtitie, that we may be one Spirit with him. Let vs not cleaue vnto an harlot, leſt wée be made one bodyOne body with a harlot. with her. The Sodomites burning in luſts, were ſtricken of the Lord with blindeneſſePuniſhed with blindneſſe. both corporall and ſpirituall. the ſame as yet this day is the puniſhment of vncleane men. The luſts of the Sodomites were reuenged with fireWith fire. and brimſtone that came downe from heauen: ſo God will torment the heate of that euill concupiſcence in whoremongers, with eternall fire: this fire is not put out, but the ſmoke of the torments doth aſcend throughout all ages. WithoutWithout heauen. that is to ſay, of the heauenly Ieruſalem, are dogges, that is to ſay, impure and libidinous men.

3 Chriſt doth waſh vs with his precious bloud in Baptiſme: we muſt take great heed, that wee defile notDefile not. our ſelues with vncleane luſts. By the guidance of Nature it ſelfe, wicked men do bluſh to commit ſuch haynous ſinnes in the ſight of men, and yet they are not aſhamed to commit them in the ſight of God and the Angels.Before Angels And God No walls do hinder the eyes of God, which are brighter then the Sunne: no corners do exclude the preſence of the Angels.E ••• p ſent. Before Conſcience. No withdrawing places do take away the inward teſtimonie of the Conſcience. This is a wonderfull thing, that the heate of luxuryLuxury crye h to heauen and hell. doth aſcend as it were to heauen, when as yet the ſtink thereof doth deſcend to hell. That ſhort pleaſurePleaſure ſhort. will bring forth eternall paine: it is but a momentany thing that delighteth, it is eternall that tormenteth: ſhort is the pleaſure of fornication, perpetuall is the puniſhmentPerpetuall puniſhment. of the fornicator.

Let mortifie thee the croſſe.4 Let the remembrance of him that was crucified, crucifie in thée thy fleſh. Let the remembrance of hellHell. extinguiſh in thée the heate of concupiſcence. Let the tearesTeares. of repentance extinguiſh in thée the heat of luſt. Let the loue of GodLoue of God. kill thy fleſh, leſt carnall loue deceiue thée. Thinke that the deſire of luſt is full of anxietie and folly, the act of abhominationAbomination of the luſt. and ignominy, the end, of ſorrow and ſhame. Looke not on the flattering face of the deuill,Deuils flattery. when hee enticeth thée to luſt, but his pricking tayle when hée flyes from thée: thinke not on the ſhort pleaſure, but rather on the eternall damnation.

5 Loue the knowledge of the Scriptures,Scriptures and thou ſhalt not loue the vices of the fleſh. Be alwaies doing ſomewhat,Labour. that when the tempter comes, he may finde thée buſied. He deceiued Dauid in idleneſſe, he could not deceiue Ioſeph in his buſineſſe.

6 Thinke on deathDeath that hangs ouer thy head at all houres, and thou ſhalt eaſily deſpiſe all the pleaſure of the fleſh. Loue temperance,Temperance. and thou ſhalt eaſily ouercome euill concupiſcence: the belly that is hot with wine, doth quickly froth ouer into luſt: chaſtitie is endangered in dainties: if therefore thou féed thy fleſh with immoderate dainties, thou nouriſheſt thine owne enemie. So muſt the fleſh bée nouriſhed, that it may ſerue thée: ſo muſt it be tamed, that it be not proud.

7 Thinke on the terrour of the laſt iudgement,Laſt iudgement. and thou ſhalt eaſily extinguiſh the heate of luſt: the ſecrets of hearts ſhall bee reuealed,All manifeſt. how much more the déeds that were committed in ſecret? an account muſt then be rendered of vnprofitable words: how much more of filthy ſpéeches? an account muſt bee giuen of filthy words; how much more of vnclean déeds?Account to be made of words, Deeds. as long as thy life hath béene, ſo longLong. All. ſhall thine accuſation bée. As many as thy ſinnes haue béene, ſo many ſhall be thine accuſers: thoſe thoughts, which with vs are common, will not abide in the diſcuſſing.

8 What therefore doth it profit thée, that thy whoring ſhould bée hid for a time before men, when in the day of iudgement it muſt be reuealedReuealed. vnto all mens eyes? what doth it profit thée to eſcape the iudgement of an earthly Iudge, when as yet thou canſt not eſcape the tribunall of the IudgeIudged The Iudge not corrupt. that is aboue? thou canſt not corrupt this Iudge with gifts, for hée is a moſt iuſt Iudge. Thou canſt not ouercomeOuercome. him with prayers, for hee is a moſt ſeuere Iudge. Thou canſt not eſcapeEſcaped. out of his Prouince and Iuriſdiction, for hée is a moſt mighty Iudge. Thou canſt not deceiueDeceiued. him with vaine excuſes, for he is a moſt wiſe Iudge. Thou canſt not appeale fromAppealed from. the ſentence that hee giues and promulges, for hée is the ſupreme Iudge: there will bée truth in the Inquiſition, openneſſe in the Publication, ſeuerity in the Execution.

9 Therefore, O deuout ſoule vnto God, let the terrourSet before thee terrour. of this Iudge be euer before thée, ſo the heate of luſt ſhall not deceiue thée. Bée thou the Roſe of Charitie, the Violet of Humilitie, and the Lilly of Chaſtity. Learne humilitie of ChriſtChriſts example. thine Huſband, learne chaſtity alſo of him. Great is the dignity of Chaſtitie, which was conſecratedConſecrated. in the body of Chriſt. Great is the dignitie of Chaſtity, becauſe it makes a man to liue in the fleſh, beſides the fleſh.

11 As nothing is more vile then to be ouercome of the fleſh; ſo nothing is more glorious then to ouercome the fleſh. Neither are outward whoredomes onely to bée auoyded, but alſo impure thoughts,Impure thoughts. becauſe GOD is not onely the Iudge of our exteriour actions, but alſo of our interiour cogitations. Pietie is oft-times hurt with the countenance; chaſtitie is oft-times hurt with the eyes. Heare what the Truth ſaith: He that looksLookes. vpon a woman to luſtThe miſchiefe of luſt. after her, hath committed fornication alreadie with her. As hard as the fight is here, ſo glorious is the victorie. It is an hard thing to quench the burning of luſt: it pricks on thoſe that are not ripe of age,Ripe age. it ſets youngYong. men on fire, it wearies the oldOld. men and decrepit, it deſpiſeth not cottages, it feares not Palaces. But as hard a thing as it is to fight here, ſo gloriousGlorious victory. a thing it will bée to triumph here. The firſt aſſaults muſt bée repreſt, neither is the fuell of euil cogitations to be put vnto this flame.

12 The Apoſtle when hée ſets downe how he muſt wr Sſtle with all vices, againſt fornication hée commands not fight, but flight:By flight. Flie, ſaith he, fornication: for euen as a ſtrange begger comes vnto vs with fained ſimplicity, that he may deceiue vs: if we do not admit him, he goes away, if we ſuffer him to enter, he becomes a gheſt,Admit nor an il gheſt. hée gathers ſtrength, at laſt, if we agrée thereto, he becomes a maſter: ſo the motions of euill concupiſcence do pricke vs, if wee giue them not kinde entertainment they depart. If thou wilt not haue this enemy to rule ouer thée, receiue him not into the houſe of thine heart. Conſerue vs, O God, in ſanctitie of ſoule, and chaſtity of body. Amen.

Tandem Patientia victrix. Patience ouercommeth at laſt. 45. Meditation. Of the foundations of Chriſtian Patience.

REſt thée, O deuout ſoule, and patiently beare the CroſſeBeare the Croſſe. that is layed on thée of GOD.With Chriſt. Thinke on the Paſſion of Chriſt thine Huſband. Hee ſuffered for all,Suffered for all. of all, in all. Hée ſuffered for all, euen thoſe which contemne that his precious Paſſion,Euen enemies. and trample on his bloud nefariouſly with their féet. Hee ſuffered of all:Of all. of his heauenly Father,Father. hee is deliuered, bruiſed: left of his beloued Diſciples,Diſciples. he is forſaken: of his owne peculiar peoplePeople. the Iewes he is reiected, which preferre the Theefe Barabbas before him: of the GentilesGentiles. hée is crucified: refuſed by the Maſter-builders, to build vpon the heathen Tyrants of Rome: Builders. he beares the ſinnes of all men; therefore alſo he is afflicted of all men.All men. He ſuffered alſo in all.In all. His ſouleSoule. is heauy euen vnto death, & preſſeth downe with the féeling of Gods iudgement, cries out that ſhe is forſaken of God: all his membersMembers. do ſweat out bloud, his headHead. is crowned with thornes, his tongueTongue. taſtes a bitter cup, his handsHands. and his féetFeet. are boared through with nayles, his ſideSide. is wounded, his whole bodyBody. is ſcourged and ſtretched forth on the Croſſe. He ſuffered hunger,Hunger, &c. thirſt, cold, contempt, pouerty, reproaches, wounds, death, the Croſſe. Now how vniuſt a thing were it, that the Lord ſhould ſuffer,So ſuffred the Lord. and the ſeruant reioyce? how vniuſt a thing were it, that our SauiourSauiour. ſhould be grieuouſly puniſhed for our ſinnes, and that we ſhould ſtill take pleaſure in them? how vniuſt a thing were it, that the headHead. ſhould be afflicted, and the reſt of the members ſhould not grieue together with it? Nay, rather, as it behooued Chriſt, by his paſſion, to enter into the heauenly glory, ſo alſo it behooues vs by many tribulationsFollow him by tribulation. to enter into the kingdome of heauen.

1 Thinke alſo on the large reward.Be patient for the reward. The ſufferings of this time are not worthy of the gloryGlory. that is to come. How great ſo euer our ſuffering be, it is but temporall, nay ſometimes but for a day: but that glory is eternall.Eternall. God doth diligently obſerue all our aduerſities, and will one day bring them into iudgement:All come to iudgement. how filthy a thing will it be therefore, in that moſt glorious méeting of the world, to bée ſéene without the ornaments of the CroſſeOrnamēts of the croſſe. and ſufferings. He alſo wil wipe away all tearesTeares wiped. from the eyes of thoſe that are his.

2 O happyHappy. teares, which the hand of ſuch and ſo great a Lord ſhall wipe away! O happy croſſe, which ſhall finde his reward in heauen!

3 Dauid was not ten whole yeares in baniſhment, but fortyTen to forty. in the kingdome:A figure. here is pre •• gured the ſhortneſſe of ſufferings, but the eternity of the glory following.Moment to euerlaſting. It is but a moment of time in which the Saints are exerciſed by the croſſe: the mercies are euerlaſting, by which they are gathered together, and ſo ſurely to the mornings ſorrows ſuccéed the euenings ioyes.Learne patience of the Saints.

4 Thinke moreouer on the tribulation of all the Saints. Behold Iob Iob. mourning on the dunghill, Iohn John. hungring in the wilderneſſe, Peter Peter. ſtretched out on the croſſe, Iames Iames. beheaded of Herods ſword.

5 Behold Mary Mary the type of the Church. the bleſſed mother of our Sauiour, ſtanding vnder the Croſſe of her Sonne, which beares the Type of the Church, the ſpirituall mother of the Lord.

6 Bleſſed are ye, ſaith Chriſt, if they ſhall perſecute you for my name, for ſo did they to the Prophets.Prophet. Conſider the Martyrs of Ieſus, that ſhed their bloud in the ſight of all the world, and then aſcended to heauen. O glorious perſecution! which makes vs conformable to the Prophets and Apoſtles, to the bleſſed Martyrs, yea, to all the Saints, nay, to Chriſt himſelfe.

Let vs therefore ſuffer with thoſe that ſuffer,Suffer with them. let vs bee crucified with thoſe that are crucified, that wée may bée glorified with thoſe that are glorified. But if we be ſonnes, let vs not detract the condition of the reſt of the ſonnes. If wée do verily deſire the inheritance of God, let vs take it whole.

Inheritance, ioy with ſadneſſe.7 But now the ſonnes of God are not onely the heires of the ioy and glory in the life to come, but alſo of ſadneſſe and ſufferings in the life preſent, becauſe God ſcourgeth euery ſonneTo receiue ſonnes. that he receiueth. He puniſheth their ſinnes, that hée may ſpare them in the iudgementTo ſpare at the iudgment. to come: he multiplyeth here their tribulation, that there hee may multiply their reward,To multiply the reward. and ſo not ſo much the perſecution, as the reward is multiplyed.

Benefit of the Croſſe8 Thinke on the happy condition of the Croſſe. It doth extinguiſh the roote of worldly loueRooteth out worldly loue. in vs, and doth ſow the ſéed of the loue of God in our hearts. The Croſſe ingenders in vs the hate of worldly things,Engendereth hate of the world. and lifts vp our mindes to heauenly things: when the fleſh is mortified, the ſpirit liues, when the world waxeth bitter, Chriſt waxeth ſwéet.

9 Great is the myſtery of the Croſſe, becauſe by it God doth call vs to contrition,Calleth to contrition to true feare, to the exerciſe of patience: let vs open to him that knocks, and wée ſhall heare what the Lord will ſpeake in vs. The ſight of the Croſſe is contemned before the world, and before the carnall eyes of the outward man: it is glorious before God,Glorious before God. and before the ſpirituall eyes of the inward man.

10 What was accounted of the Iewes more vile and abiect, then the ſuffering of Chriſt?As Chriſts ſufferings. but what was more worthy and precious in the eyes of God then it? as that which is the price for the ſinnes of the whole world. So alſo the iuſt is afflicted, the iuſt man dyeth, and no man conſidereth it, but precious is the croſſe, precious is the deathPrecious death. of the Saints in the ſight of the Lord.

Trouble blacke.11 Blacke is the Church, the Spouſe of Chriſt outwardly, by reaſon of calamities and perſecutions: faire inwardly, by reaſon of Gods conſolation.Conſolation faire. The Church is a garden ſhut vp, and euery faithfull ſoule, becauſe no man knoweth the beauty thereof, but hée that is in it. We ſhall neuer fully and perfectly féele the conſolation of the Spirit,In ſpirit. vnleſſe our fleſh be afflicted outwardly.

12 If the loue of the world dwell in vs, there is no place for the loue of God to enter: a full veſſel cannot bee filled with new liquour,Empty the pleaſures of the world. vnleſſe that which was in before be euacuated: therefore let vs poure out the loue of the world that we may bee filled with the loue of God.Fill with Gods loue.

13 Therefore doth God, by the Croſſe, extinguiſh in vs the loue of the world, that there might bée place for the loue of God.Place for God. Beſides, the croſſe driues vs to prayers,Pray. and is the occaſion of vertue. When the North-windeNorth-winde. blows vpon the garden, that is, when perſecutions exerciſe the Church, then do her ſwéet odours flow,Make odours flow. then are her vertues increaſed, which breathe out an acceptable ſmell before God.

14 The beloued Huſband of the ſoule is white and ruddy:So Chriſt. white in his innocence, ruddy in his ſuffering: ſo alſo the beloued Spouſe of Chriſt,Made white: Dan. 12. that ſhe may be white in her vertues, is made red in her ſufferings. And ſo the grace of God can bring forth oyle and honyOyle and hony. out of the moſt hard ſtone of afflictions: ſo knowes he out of the root of calamitie to bring forth the moſt ſwéet fruit of eternall glory: To which the ſame grace promote vs and bring vs in. Amen.

Spes confiſa Deo nunquam confuſa recedet. Hope departeth not with ſhame. 36. Meditation. How the temptation of perſeuerance is to be ouercome.

O Holy Lord Ieſus, the moſt deare huſband of my ſoule, when will it bée, that thou wilt leade mée into the ſolemnitie of thy marriage?When? Married. I am a pilgrime, and am in baniſhment from thee: but I moſt firmely beléeue, nothing doubting,Not doubting. that it will come to paſſe ſhortly, that being looſed out of the bands of thy bodie, I ſhall appeare before the face. Feare1. Feare. and trembling are come vpon mée, becauſe I beare my treaſure in earthen veſſels, my minde is prone to errours, my will is prone to ſinnes:Prone to ſinne. whereupon the Spirit is not alwayes ready in mée, but the fleſh is alwayes weake.Not ready Sinne leades mée captiue, and the law of my members doth reſiſt the law of my minde. Feare and trembling are come vpon mée, becauſe Satan2. Satan. layes waite for my treaſure: his craft is great, his deſire to hurt is moſt earneſt, his power is greateſt.

1 He deceiuedDeceiued. Adam in Paradiſe, Iudas in the Schoole of our Sauiour: how ſhall I poore wretch bee ſecure from his deceits? Feare and trembling are come vpon m e, becauſe I am as yet in the world,3. World. which is wholly ſet vpon wickednes: the delightsDelights. of the world do inuite mée, the aduerſitiesAduerſities. in the way of the Lord do affright me, ſometimes the inticementsEnticements. of the world pleaſe me well, all the world is full of ſnares;Snares. how ſhall I poore wretch bée able to eſcape them? ioyIoy. oppugnes mée,Sorrow. ſadneſſe oppugnes mée: how ſhall I poore wretch be able to ſtand? Fear and trembling are come vpon me, becauſe it is God4: God. which workes in mée both to will and to do. I feare leſt perchance my negligence and careleſneſſe cauſe God to take awayTake away. that good will alſo which hée hath giuen mée. I do vnworthily vſe the remiſſion of ſinnes, and refuſe the firſt grace that was giuen gratis: whereupon I feare, leſt by the ſecret and the iuſt iudgement of God, that be taken worthily from me which I vnworthily vſe. I feare leſt I be forſakenForſaken, of him, whom after my firſt conuerſion I haue often forſaken. How grieuouſly am I tormented, thinking that a grieuous and a more ſeuere iudgementIudgemēt. doth follow theſe benefits of God, if I vſe them vnworthily?

2 But the infinite mercy of God doth lift me vp,1 Lifted vp by mercy. who as hée hath giuen me to will, ſo he will giue mée alſo to do his will, becauſe he is God, and is not changed. His mercy alſo is confirmedConfirmed vpon mée, and ſhall not bee changed. The foundation of God abideth firme: therefore firme, becauſe it is in God himſelfe, with whom there is no varying.Without varying. Therefore firme, becauſe it is confirmed by the bloud of Chriſt,By Chriſts bloud. which ſpeakes alwayes before the Throne of God. Therefore firme: becauſe it is ſealedSealed. vp with the ſure ſeales of the Sacraments.

Not the leaſt in my ſel e.3 If I ſhould ſake but for a very little of my ſaluation in my ſelfe, then might I well doubt of my ſaluation: but as all my righteouſneſſe, ſo all my hope of ſaluation is in Chriſt. If out of mine owne will I had laid hand on Chriſt, I might very well feare leſt my willNot my will. being changed, I might léeſe Chriſt. But he which was found of him that ſought him not,2 But in him that ſought me. he vndoubtedly after hee is once found, will not withdraw himſelfe. Hée that hath drawne meDrew me. out of the ſhadow of death, to the participation of light, he will not ſuffer me to be thruſt out to the former darkneſſe.

4 The gifts and calling of God are vnchangeableVnchangably. of the part and will of God: I would that I my ſelfe alſo were vnchangeable in that which is good: that treaſure is alwayes preſent, but the hand that layes hold on it, doth ſometime languiſh.

5 But I ſhall bée able to lay hand on Chriſt,Chriſt giueth promiſe. who as hée hath reuealed himſelfe in his Word and promiſes, ſo he wil grant moſt benignely, that I may giue credit to his word and promiſes.Credence. With the helpe and ſafeguard of prayerHelpe of prayer. I will guard my faith, neither will I let the Lord out of the chamber of my heart, before ſaluation come vnto me. I ſhall be able to be kept by the power of God to ſaluation, the power of the Lord doth lift me vp4 Gods power lifteth vp. and comfort mee, but mine infirmity doth caſt mée downe, and make me ſad.

6 Yet the power of the Lord will bee brought to paſſe in mine infirmitie, hée will ſtrengthenStrengtheneth. mée, from whom comes all the ſtrength of faith. The grace of GOD5 Gods grace. doth lift mée vp, but mine vnworthineſſe doth affright mée.

7 But if I were worthie, now it ſhould not be a grace, but a hire:No hire. if of workes, then not of grace: for grace cannot by any meanes be grace, vnleſſe it be euery way frée.But free. The bleſſed Spirit of God doth lift me vp. Mine owne ſpirit doth caſt mee downe with ſad ſighes and grones. But the Spirit of God doth helpe me, and in the middeſt of my ſighes that would cauſe me ſinke, lifteth my ſighes to God, as to my Father, with greateſt aſſurance. Therefore I do not looke vnto my works. He will correctCorrect. that which is amiſſe he will ſupplySupply. that which wants, he will aboliſhAboliſh. that which is ſinne: that which he will not impute vnto me, is euen as if it were not: my ſaluation therefore is onely in God, and thereupon ſure.

Saturday, Euening Prayer.

SAuing vs from our enemies, and from the hands of all that hate vs, what doeſt thou require of vs, mercifull and gracious God: but that wee ſhould ſerue thee in holineſſe and righteouſneſſe, all the dayes of our liues? Which, that wee may the better do, thou haſt giuen vs thy Word to be the ſquare and Line by which wee ſhould walke, and furniſhing vs with many rules of godly liuing, commandeſt that wee walke according to theſe rules, and promiſeſt a bleſſing to vs, if wee ſo walke. Giue grace therefore, O thou fountaine of all grace, that obſeruing all good precepts, and following all good rules, I may learne and do theſe things eſpecially, namely, loue thee my God onely: follow the holy example of the life of thy Sonne: haue a care of my conſcience in all mine actions, to keepe it pure and vndefiled: keepe the fire of charitie euer burning on the Altar of mine heart: take heed of all fleſhly pollution and vncleanneſſe, that ſo I may poſſeſſe my veſſell in honour: take vp and beare my croſſe with all patience, and relye alwayes on thy grace and fauour, nothing doubting of finall perſeuerance in thy Sonne Chriſt Ieſus, our Lord and Sauiour, to whom with thee, and the holy Ghoſt, be all praiſe, honour, glory, dominion, power, now and euermore. Amen.

Sunday, Morning Prayer.

THis is the day, O Lord, that thou haſt made for thy ſelfe, that it ſhould bee kept holy vnto thee, wherein abſtaining from all ſeruile labours and works of the fleſh, thy ſeruants ſhould heare thy Word, praiſe thy Name, and meditate on thy Workes: vnto which godly exerciſes, that I may bee more religiouſly inclined, ſtrengthen mee, O Lord, with thine aſſiſtance, that in thy power I may thruſt out of the houſe of my heart, all euill and ſtrange gheſts, ſhake from my hands all wicked and vnlawfull works, and put off from my feet the ſhooes of mine owne affections, that ſo I may prepare a cleane & quiet lodging for thy ſpirit in my ſoul, that ſo I may bee the better fitted to compaſſe thine Altar, hauing beforewaſht mine hands in innocency, and to tread within the Courts of thine houſe (O my God) where the ground is holy. O thou that haſt the key of Dauid, that openeſt and no man ſhutteth, and ſhutteſt, and no man openeth; open mine eies this day, that I may behold the wonderfull things in thy law, thy wonders in the world; ſhut them, that they behold not vanity, to haue pleaſure therein, or to ſeek after leaſing. Open thou mine eares, that I may hearken to the Word of Truth; ſhut them, that I heare not the lying words of wickedneſſe, nor the ſongs of ſinners. Open thou my lippes, and my tongue, that they may ſpeake to thy praiſe; ſhut them, that no corrupt communication proceed out of my mouth. Open my heart, that it may receiue the inſtruction of life: ſhut it againſt all wickedneſſe, ariſing from mine owne corruption, or proceeding from the deuils ſuggeſtion, that it enter not to lodge deepe in me. Defend me, O Lord, this day from euil thoughts, from euill words, from euill works, and grant that I may keep it holy vnto thee, meditating therein on thy Word, on all thy benefits, and on all thy goodnes, and deliuerances, ſtudying therein, as alſo in the whole courſe of my life, holineſſe, and applying my ſelfe wholly thereunto, that ſo leading here an vncorrupt and holy life, and doing that which is right, I may bee thought worthy hereafter to dwell in thy Tabernacle, and to reſt on thy holy hill, enioying there thy bleſſed preſence, and liuing in the light of thy countenance, euerlaſtingly partaking of thine happineſſe, O bleſſed and euerliuing God.

Cum Chriſto ſurgere vita eſt. It is life to riſe with Chriſt. 47. Meditation. Of the ſpirituall Reſurrection of the godly.

THe Reſurrection of Chriſt doth not auaile thée, vnleſſe Chriſt alſo riſe in thée.Chriſt riſe in thee. As Chriſt muſt bee conceiued, borne, liue in thée, ſo hée muſt alſo riſe againe in thée. DeathFirſt death goeth before all riſing againe, becauſe nothing but that which hath falne, riſeth againe: ſo alſo is it in the ſpirituall reſurrection, Chriſt doth not riſe againe in thée, vnleſſe Adam Of Adam. firſt dye in thée: the inward man doth not riſe againe, vnleſſe the outward man bée firſt buried.Then riſeth new life. The newneſſe of the Spirit will not come forth, vnleſſe the oldnes of the fleſh be firſt hidden. Neither is it ſufficient that Chriſt riſe againe onceNot once. onely in thée, becauſe the old Adam cannot be extinguiſhed in one moment, the old Adam will dailyBut daily. begin to liue againe in thée: therefore daily extinguiſh it, that Chriſt may daily begin to liue in thée.

1 Chriſt did not aſcend into heauen,Firſt riſe. neither did hee enter into his glory, before hee roſe againe from death: ſo thou canſt not enter into the glory of heauen,Then enter heauen vnleſſe Chriſt firſt riſe againe in thée, and liue in thée. Hée is not a part of the myſticall bodie of Chriſt, in whom Chriſt liues not, neither ſhall any bee brought of Chriſt to the Church triumphant,To triumph. but hee which hath béene a part of his bodie in the Church militant.

2 BetrothingRiſing, a betrothing goes before marriage; the ſoule ſhall not be brought vnto the marriage of the heauenly Lambe, which is not betrothed to Chriſt by faith in this life, and ſealed with the earneſt of the holy Spirit. Therefore let Chriſt riſe againe, and liue in thée, that thou mayeſt liue with him for euer.

3 This is the firſt reſurrection: bleſſed and holyHoly. is he, which hath part in the firſt reſurrection, on him the ſecond death ſhall haue no power.

4 If in the reſurrection of the bodies thou wilt come forth to life;To life. Chriſt muſt euery day riſe againe in thée in this life. When Chriſt did riſe againe, the Sunne did riſe:1 Sun roſe. ſo if Chriſt do riſe againe in thée ſpiritually, the light of the ſauing knowledgeKnowledge riſe. of God, will riſe in thy ſoule. How can there bée the light of the ſauing knowledge of God, where as yet the darkneſſe of moſt grieuous ſinnes hath place? The feare of the Lord is the beginning of wiſedome, how then can there be heauenly wiſedome,Wiſedome where the feare of the Lord hath neuer had place? But he which is deſtitute of the light of the knowledge of God in this life, how can he be made partaker of the eternall lightLight. in the life to come? The ſonnes of light onely paſſe to the eternall light: the ſonnes of darknes to the eternall darkneſſe.

5 When Chriſt roſe againe, he triumphed2 Triumphed. ouer death: ſo hee in whom Chriſt riſeth againe ſpiritually, hath paſſed from death to life,To life. neither can he be ouercome of death, in whom liueth the conquerour of death.

6 Chriſt riſing againe, hath brought with him perfect righteouſneſſe:3 Chriſt bringeth righteouſneſſe. for he dyed for our ſins, and roſe againe for our righteouſneſſe. So alſo he in whom Chriſt riſeth againe ſpiritually, is iuſtified from ſinne. For how ſhould ſinne haue place there, where the perfect righteouſneſſe of Chriſt doth liue and flouriſh?To liue and flouriſh. But that righteouſneſſe of Chriſt is applyed vnto vs by faith.

7 Chriſt riſing againe brought backe the victory from Satan,4 Satans. becauſe in his deſcent into hell he deſtroyed his kingdome, he ſpoyled his palace, he broke his weapons.Weapons broke. So alſo againſt him in whom Chriſt riſeth againe ſpiritually, Satan can not preuaile, neither can he be ouercomeCannot ouercome. of Satan, in whom liues the conquerour of Satan. When Chriſt roſe againe, there was a great earthquake:Earthquake. that ſpirituall reſurrection with Chriſt, goes not without ſerious commotion and contritionContrition neceſſary. of heart.

8 That old Adam cannot bée extinguiſhed in thée, without ſtriuingStriue. and reſiſtance: therefore alſo Chriſt cannot riſe againe in thée ſpiritually, without great commotion. There is no ſpirituall reſurrection with Chriſt, vnleſſe there be an aboliſhing of ſinne:For the aboliſhing of ſinne. there is no aboliſhing of ſinne, vnleſſe there go before an acknowledgement of ſinne: there is not as yet true acknowledgement of ſinne, vnleſſe there bee a ſerious contritionBy contrition. of the heart: therefore there is no ſpirituall reſurrection with Chriſt, vnleſſe there go before an inward contrition of the heart.

9 Holy Ezechiah As Ezekiah. ſaid, he hath broken all my bones in pieces like a Lyon: ſée a great commotion. But by and by he addeth: O Lord, ſo they ſhall liue, and in ſuch is the life of my ſpirit: thou ſhalt rebuke me, and quicken me, thou haſt caſt all my ſinnes behinde thy backe.Roſe from ſinne. Sée the ſpirituall reſurrection from ſinnes.6 Angels come. Chriſt riſing againe, the Angel of the Lord came downe from heauen, and ſat vpon the ſepulchre: ſo if Chriſt riſe againe in thée ſpiritually, thou ſhalt enioy the ſocietyFor thy ſocietie. of the Angels. Where the old Adam liues, as yet, and raignes, there is an acceptable Chamber for the deuill: but where Chriſt liues and raignes, there the Angels reioyce to dwell for it is written that there is ioy in heauen on a ſinner that repenteth.

10 But where there is true repentance,No riſing, no grace. there alſo Chriſt riſeth againe ſpiritually. Where Chriſt hath not yet riſen againe ſpiritually, there is not as yet the grace of God. But where there is not as yet the grace of God, there alſo is not the cuſtody of the Angels.Nor Angels. Where Chriſt hath not as yet riſen againe ſpiritually, there as yet raignes the old Adam: but where raignes the old Adam, there ſinneBut ſinne. raignes: where ſinne raignes, there the deuill raignes:And Satan raignes. but what communion can there bee of the Angels with the deuill? Chriſt riſing againe, appeared7 Appeared. to his Diſciples, and ſhewed himſelfe to them aliue: ſo if thou bee made partaker of the ſpirituall reſurrection by faith,To appeare in thee. ſhew thy ſelfe a liuely member of Chriſt through loue. A man is not iudged to be aliue, if hée do not manifeſt the workes of lifeBy life. outwardly. Where Chriſt is, there is alſo the holy Ghoſt: where the holy GhoſtOf the holy Ghoſt. is, there he driues and ſets forward to euerie good worke: becauſe they which are led by the Spirit of God, they are the ſonnes of God.As a ſon.

11 If therefore we liue in the ſpirit, let vs walke alſo in the ſpirit. The light of the Sunne doth diſperſe the brightneſſe of his beames euery way, the light of faithFaith ſpreadeth. doth diffuſe the heat of charity round about. Take away light from the Sunne, and thou mayeſt ſeparate charity from true faith. Sinnes are dead works:Sinnes works dead if thou walkeſt in dead works, how doeſt thou liue in Chriſt, & Chriſt in thée? Sinnes pertaine to the old Adam: Pertaine to the old man. if the old Adam raigne as yet in thée, how haſt thou riſen againe ſpiritually with Chriſt? Sinnes pertaine to the oldneſſe of the fleſh:Fleſh. if thou walkeſt in the oldneſſe of fleſh, how doth the new man liue in thée? Raiſe vsRaiſe vs. vp, O good Ieſus, from the death of ſin, that we may walke in newneſſe of life. Let thy death kill the old Adam By killing Adam. in vs, let thy reſurrection call backe our inward man to life: let thy bloud waſh vs from ſinnes: let thy reſurrection put vpon vs the garment of righteouſneſſe. After thée, O true life, do we ſigh,Sigh for life. that are dead in ſinnes: after thée, O true righteouſnes,For righteouſneſſe. do we ſigh, that are turned away through ſinnes: After thée, O true ſaluation,For ſaluation. do we ſigh, that are damned for ſins: quicken vs, iuſtifie vs, ſaue vs. Amen.

Sunday Noone.

Pſal. 84.1, 2OH how amiable are thy dwellings, thou Lord of Hoſts! My ſoule hath a deſire & longing to enter into the Courts of the Lord: My heart and my fleſh reioyce in the liuing God.

For one day in thy Courts is better then a thouſand.

Pſal. 27.4.One thing haue I deſired of the Lord, which I will require, euen that I may dwell in the houſe of the Lord, all the dayes of my life, to behold the faire beauty of the Lord, and to viſit his Temple.

Chriſti re uerere tribunal. Reuerēce the throne of Chriſt. 48. Meditation. Of the laſt Iudgement.

THe Father iudgeth no man, but hath giuen all iudgement to the Sonne. I know, O Lord Ieſus, that thou which art to come a ſeuere IudgeChriſt the Iudge. of all men, wilt bring to lightAll come to light. the hidden déeds, words, & thoughts of men. Aboue vs will be the ſeuere iudge,Euery way fearefull. beneath vs gaping hell, within vs a gnawing conſcience, without vs burning fire, on our right hand our ſins accuſing vs, on our left hand the deuils affrighting vs, there will be the good Angels driuing vs from heauen, and the euill drawing vs to hell.Refuge. O Lord Ieſus, in theſe my diſtreſſes, to whom ſhall I flye? I feare all my works, knowing that thou doeſt not ſpare any one that ſinnes.

1 I ſhall be ſet betwéene time and eternity: the time is paſt, the infinite ſpaces of eternitieEternity. do yet remaine. The euill ſpiritsEuill ſpirits drawing. will ſearch out the euill works which they haue perſwaded: in the moſt ſeuere iudgement they will bring forth all things, that they may draw my ſoule as a fellow with them to their torments.

2 All the power of the heauens ſhall meltHeauens melt. away, and the heauens ſhall bee folded together like a booke:Starres fal. their whole array ſhall fall away, euen as a leafe fals away from a Vine or a Fig-trée. The Sunne ſhall waxe red,Sun red. and the Moone ſhall bee confounded. But if theſe the works of thine hands,Where the ſinners. which neuer haue committed any euill, flye from thy ſight, how can I a wretched ſinner, appeare before thy face? The heauens of heauens are not cleaneHeauens vncleane. before thée: how ſhould then wretched I which drinke iniquitie like water? But if the iuſt ſhall ſcarce bée ſaued, where ſhall the ſinner appeare? whither therefore ſhall I flye? to whom ſhall I turne mée,The Iudge our refuge. but to thée. O Lord? Thou ſhalt bee the iudge of my ſinnes, which haſt dyed for my ſinnes:Which dyed for vs. for the Father iudgeth no man, but hath deliuered all iudgement to the Sonne. The Father hath deliueredDeliuered by the Father. the iudgement to the Sonne, but the Sonne againe was deliuered for our ſinnes: for ſo God loued the world, that he did giue Ioh. 3.16. Giuen. his onely begotten Sonne, not that hée ſhould condemne the world, but that the world might be ſaued by him.

3 How therefore wilt thou iudge me, O Lord Ieſus, whom thou art ſent of the Father that I may bée ſaued by thée? thou haſt performed the will of thy Father in all things: how therefore ſhalt thou not performe it in ſauingIn ſauing. me a poore wretch? It is not the will of thy Father, that one of the little onesThe little ones. periſh: I alſo am a little one in thy ſight, a little one alſo in mine owne ſight. For what am I, but duſtDuſt. & aſhes? and not onely duſt and aſhes, but alſo too little and ſmall in the proficienceNot proficient. of piety: performe therefore in me a little one, the will of thy Father.

4 Thou cameſt, O Ieſus, to ſaue that which was loſt, how therefore canſt thou iudge him that deſires to bee ſaued?Deſiring ſaluation. Accuſers. Sinne. Chriſt taketh ſinne away. My ſinnes will accuſe mée, and require the ſeuere ſentence of the Iudge: but thou haſt tranſlated my ſins on thée, thou takeſt away the ſinnes of the world: how not mine alſo? How ſhalt thou condemne mée for my ſinnes, which dyeeſt for them? Thou dyedſt for the ſinnesDyed for ſinnes. of the whole world, how not for mine alſo? yea, O Lord Ieſus, if thou wouldeſt iudge me ſeuerely, what had conſtrained thée to come downe from heauen into the fleſh, to death,Cauſes of his humilitie. to the Croſſe?

5 The deuils will accuſe me, and require the works of my ſoul,Satan. which they haue perſwaded her vnto.Iudgeth Satan. But the prince of this world is iudged, neither hath he any thing in thée. But if he hath not any thing in thée, neither hath he any thing in me: for I beléeue in thée, O Lord, therefore thou abideſt in me, and I in thée.

6 Hée will accuſe mée thy friend,That accuſeth. Friend. he will accuſe me thy brother, hée will accuſe me the moſt beloued SonneSonne. of the eternall Father. How therefore wilt thou ſeuerely iudge thy friend,Then do not iudge him. Moſes accuſeth. thy brother, and thy ſonne? Moſes will accuſe me in that iudgement, hée will ſay that I am curſed, becauſe I haue not kept all thoſe things that are written in the Booke of the Law.

7 But thou, O Chriſt, wert made a curſe for mée, that thou mighteſt frée mee from the curſeFree from the curſe. of the Law.By deſiring a bleſſing. I ſhall be curſed of Moſes, but bleſſed of thée: for I deſire to heare that voyce; Come ye bleſſed, poſſeſſe the kingdome of my Father. Moſes will accuſe mée,Chriſt accuſeth not. but thou wilt not accuſe mée with my Father, but wilt make interceſſion for me. Therefore I do not feare the curſe of Moſes, becauſe thou haſt taken away the hand-writingHand-writing cancelled. which was againſt me.

8 The damned4 Damned will accuſe me, and proclaime mée guilty of the like fault with them. I confeſſe, O Lord Ieſus, that guiltineſſe doth ioyne me together with them: but the acknowledging of that guiltines: and the ſaueing knowledge of thée doth diſioyneDiſioyned by knowledge, me from them.

9 He which heares thy Word, and beléeueth him which hath ſent thée, hath life eternall, neither ſhall he come into iudgement. I heare thy Word, O Lord: I beléeue in thée with a weake faith but yet with faith. I beléeue,Hearing. Faith. Weake. Yet faith. Lord, but helpe mine vnbeléefe. I beléeue, Lord, but increaſe my faith. Although I am not frée from the ſinnes of all the damned: yet from incredulitie alone thou wilt frée me, O Lord.

10 All thoſe accuſersAccuſers fearfull. affright me: but thou the Iudge doſt confirme me. To thée the father hath deliuered all iudgement,Al Chriſts hee hath giuen all things into thy hands: but againe he hath deliuered thée for vs all,Chriſt for all. thou alſo haſt deliuered thy ſelfe for thy Church, that thou mighteſt ſanctifie it, and cleanſe it in the bath of water in the Word. How ſhalt thou iudge them with ſeuere iudgement,Iudgeth not his. for whom thou haſt deliuered thy ſelfe to death, euen the death of the croſſe? Thou wilt not hate thy fleſh, wée are members of thy body, of thy fleſh, and of thy bones.Fleſh and bones. Thinke, O deuout ſoule, of this refuge and aſſurance at the laſt iudgement. And O ſwéet Iudge, euery day aſſure mée of my iuſtification that I may lift vp my head at thy glorious coming, becauſe it ſhall be the day of my redemption. Amen.

Semper mens reſpice ſurſum. Soule euer look aloft 49 Meditation. Of the deſire of eternall Life.

O Deuout ſoule, thou oughteſt not to loue the fading life, but rather the abiding. AſcendAſcend to Youth. Life, Ioy. thither by deſire, where there is youth without age, life without death, ioy without ſadneſſe, a kingdomeA kingdome. without change. If beauty delight thée,Beautifull as the Sun the iuſt ſhall ſhine as the Sunne. If ſwiftneſſe or ſtrength,Strength of Angels. Life eternall. Fulneſſe of glory. Melody of Angels. the elect ſhall be like the Angels of God. If a long and healthfull life, there is ſound eternity, and eternall ſoundneſſe. If fulneſſe, the elect ſhall bée filled when the glory of the Lord ſhall appeare. If melodie, there the Quires of Angels ſing together without end. If cleanly pleaſure,Pleaſure. God will make his drunken, out of the riuer of this pleaſure. If wiſedome,Wiſedome the wiſedome of God will ſhew it ſelfe vnto vs. If friendſhip,Friendſhip they ſhall loue God more then themſelues, they ſhall loue one another as themſelues, and God will loue them more then themſelues.

1 If concordConcord. delights vs, all there ſhall haue none ill. If power, all thingsAll things ſhall be eaſie to the elect, they ſhall deſire nothing that they ſhall not be able to do: nay, they ſhall deſire nothing but that which God will haue them will and deſire. If honourHonour. and riches delight thée, God will appoint his faithfull ſeruants ouer many things. If true ſecuritie,Securitie. there they ſhall bee certaine that that good will neuer faile them:Good faileth not. By loſſe. as they ſhall bee ſure that they ſhall not léeſe it of their owne accord: neither that God that loues them, will take it away from thoſe that loue him againſt their will:Taking away. neither that any thing mightier then God, ſhall ſeparate God and them,Separatiō. being vnwilling.

2 Whatſoeuer the Elect can deſire,Deſires. there they finde, becauſe they behold him face to face, which is all things.Infinite. So great are the good things of that life, that they cannot bee meaſured: ſo many, that they cannot be numbred: ſo precious, that they cannot bée eſtéemed. There will be eternall ſoundneſſeSoundnes. of bodies: there will be the greateſt purenesPureneſſe. of minds: there will be the fulneſſeEulneſſe. of Gods glorie and pleaſure: there will be perpetuall familiaritieFamiliaritie. of the Angels and Saints: there will be an admirable clearneſſeClearnes. of their bodies.

3 The Elect ſhall reioyce for the pleaſantneſſe of the place,Reioyce in the place. which they ſhall poſſeſſe: for the ſwéet ſocietySocietie. in which they ſhall raigne: for the glorificationGlorification. of the body which they ſhall haue: for the worldWorld. which they haue contemned: for hellHell. which they haue eſcaped

4 The leaſt crowneExcellent Crowne. of eternal life ſhall be more excellent then a thouſand worlds: becauſe that is infinite, but theſe all are finite: Neither is the enuyNo enuy. of vnequall brightneſſe, there to be feared, becauſe the vnitie of charitie ſhall raigne in all, by reaſon of that greateſt charity and loue. Whatſoeuer happens vnto one of the Elect,All ioy. ſhall make the reſt ſo ioyfull, as if it were giuen to themſelues.

God poſſeſſed.5 There is no greater good in heauen and earth then God, therefore alſo there can bée no greater and perfecter ioy then to ſée God, to poſſeſſe God:Incomparable ioy. therefore alſo to ſée God but for one moment, will ouercome all ioyes. For we ſhall ſée God in himſelfe, God in vs, and our ſelues in God. In the way of this life wée haue Chriſt with vs, but couered vnder the vaile of the Word and Sacraments, but we do not know him by certaine knowledge: in the life to come wée ſhall behold him face to face,1 Joh. 3. See Chriſt when hée ſhall diſtribute vnto vs the bread of eternall ſacietie: euen as the Diſciples did not know Chriſt in the way, but at laſt in the houſe, when hée did breake bread vnto them.

6 That heauenly Ieruſalem hath not a Temple made with hands, neither the Sunne nor the Moone, becauſe the temple thereof for euer is God, the brightneſſeGod brightnes. and light thereof. Viſion ſhall ſuccéed faith, comprehenſion hope, perfect fruitionPerfect fruition. loue.

No noiſe.7 In the building of the Temple of Solomon, the voyce of an axe and hammer was not heard: ſo in the heauenly Ieruſalem, neither is paine nor tribulation felt:No pne. becauſe the matter of this Temple, that is to ſay, the ſpirituall ſtones, were preparedAll prepared. now before in the world by tribulations.

Soule a Queene.8 The Quéene comming to Solomon, is the Soule going to Chriſt into the heauenly Ieruſalem: ſhée goes in with a great troupe of holy Angels, with gold and precious ſtones of diuers vertues. Shée will wonder at the wiſedome of ChriſtWondring at Chriſts wiſedome. the King, and at the order of his Miniſters, the Angels and Saints. The fulneſſe of the meat of his table,Table. that is, of eternall refection: the preciouſneſſe of his garments,Garments that is, the glorification of our bodies: the faireneſſe of his houſe,Houſe. that is, the greatneſſe of the heauenly Palace: the multitude of his Sacrifices,Sacrifices. that is, of diuine praiſes. She will confeſſe, being ſtricken into amazedneſſe, that ſhée could not beléeue thoſe things, which ſhée now ſées with her eyes. Into this moſt glorious, and moſt deſired preſence, the ſoule is brought by the moſt comfortable and heauenly Spirit, with ſeuen burning bright Lamps, that will reueale to her all the ſecrets of this bleſſed kingdome formerly not manifeſted, that hereby the ſoule ſhall looke no way, whence vnſpeakable glory ſhall not make the ſoule ſhine with glory.

9 Therefore let the faithfull ſoule lift her ſelfe vp and conſiderConſider. the good things that are prouided for her: thither muſt wée direct the ſpirit,Direct the ſpirit. whither it is ſometime to go.Go. Wée muſt ſtriue to go thither in time, where we muſt abide for all eternitie. Hée ſhall not enter into this glory of his Maſter,With deſire. which doth not deſire to enter.

10 Thou hopeſt to appeare ſometime before the face of God, therefore thou muſt ſtudy holineſſe,Then ſtudy holines becauſe he himſelfe is holy. Thou expecteſt the ſocietie of the heauenly Angels,Beware of ſinne. Deſire not temporall. ſée therefore leſt by thy ſinnes thou driue their miniſtery from thée. Thou hopeſt for eternall things, wherefore then doeſt thou ſo greatly deſire temporall? Thou ſéekeſt a citie to come, wherefore then doſt thou deſire here a continuing place? Thou deſireſt to come vnto Chriſt, wherefore then doeſt thou feare death? It is his part to feare death,Deſire not to be here. which would not go vnto Chriſt. Thou deſireſt to enter into the heauenly Ieruſalem;Feare no death. Defile not thy ſelfe. wherefore then doeſt thou defile thy ſelfe with ſo many and ſo great ſinnes? when as yet it is written, that nothing defiled ſhall enter into it. Thou deſireſt hereafter to enioy the trée of life, thou muſt firſt lay hold on ChriſtLay hold on Chriſt. the true trée of life, in this life, by true faith, becauſe it is written: Bleſſed are they which waſh their long robes in the bloud of the Lambe, that they may haue power on the trée of life,The tree of life. and may enter through the gates into the City. Without are dogsWithout are dogs: Murtherers. and ſorcerers, take héed therefore of vncleanneſſe: without are murtherers, take héed therefore of wrath: without are thoſe that ſerue Idols,Idolaters. take héed therefore of couetouſneſſe: without are lyars,Lyars. take héed therefore of all the malice of ſinne.

10 If thou deſireſt to enter into the marriage of the Lambe, deſire the comming of the Bridegroome:Deſire the Bridegroome. the Spirit and the Bride ſay, Come. If thou haſt not the earneſt of the Spirit, by which thou mayeſt cry, that the Lord come, the Bridegroome will not leade thée into the heauenly wedding: thou art not the Bride,Elſe thou art no Bride. if thou deſireſt not the comming of the Bridegroome. Wilt thou haue a place in the new heauen, and the new earth, why then doeſt thou cleaue vnto theſe old things?Cleaue not to old things. wilt thou be made partaker of the Creator, why doeſt thou cleaue to the beggerly creatures?Creatures. Doeſt thou looke for a building of God, an houſe not made with hands, eternall in heauen, why then doeſt thou not deſire that the earthly houſeEarthly houſe. of this our habitation bee diſſolued? doeſt thou deſire to bée clothed vpon? why then doſt thou not looke that thou bee not found naked?Be not naked. If in this life the holy Trinity doth not dwell in thy heart by grace, it will neuer dwell in thée in the life to come through glory.Begin here. If in this life thou doeſt not taſte the beginning of eternall felicity, thou ſhalt neuer perceiue the full complement thereof.

Coeleſtis curia noſtra eſt. Chriſts Court is ours. 50 Meditation. Of the moſt ſweet company of the Angels in heauen.

IN the reſurrection of the dead, they ſhall neither bee married, neither ſhall they marry wiues, but they ſhall bee like the AngelsLike Angels. of God in heauen. Can any man ſet out this dignityGreat dignity. of the bleſſed, with worthy praiſes? Into what mans heart hath this glorie of the bleſſed aſcended? The elect being renued by the glory of the reſurrection, without any feareWithout feare. of death, without any ſpotSpot. of corruption, ſhall enioy the ſauing viſionSauing viſion. of God.

1 I ſaw the Lord face to face,Face to face. and my ſoule was made whole, cryeth out the holy Patriarke. Now if the momentany viſion of God could bring ſo great an heap of ioy; what may his eternallEternally. viſion do? If the beholding of God, appearing in the ſhape of man, brought to the ſoule health and life, then vndoubtedly the ſight of him face to face will bring eternall life and beatitude.Bleſſed.

2 What then can happen further to this felicitie? what can the elect deſire beſides the ſight of God? yet neuertheleſſe they ſhall enioy the moſt bleſſed and ſwéet ſocietie of the Angels.Societie of Angels. Similitude Neither ſhall they onely enioy their fellowſhip, but they ſhall alſo bée like vnto them in the agilitie, clearneſſe, and immortalitie of their bodies.Of clothing. We ſhall be clothed with the ſame garment as they, in white robes ſtanding before the Throne of the Lambe: wee ſhall ſingSing. an euerlaſting ſong to the Lord: wée ſhall ſhineShine. in the ſame crown of vertues: we ſhall reioyceReioyce. in the ſame priuiledge of immortalitie.

3 Manoah cryes out, we haue ſéene the Angel of the Lord, and wée ſhall dye: but wée ſhall ſée a thouſand thouſand, and ten thouſand hundred thouſand Angels, and ſhall liue for euer.And liue euer.

4 Now if we ſhall be like vnto the Angels, then it is no more to be feared, leſt we may be ſeparatedNeuer ſeparated. from them by the diſſimilitude of ſinnes. We ſhall put off the ragged coat of our ſinfull nature, and our nakedneſſe ſhall bee couered with the garment of ſaluation, and wee ſhall be clothedClothed. with the moſt brightBright. robe of innocencie.No euils. None is hurt there, none is angry, none enuies, no couetouſneſſe inflameth, no ambition of honour or power prouoketh. Wée ſhall not be burdened with the weight of our ſinnes,Burthen of ſinnes. neither ſhall we be compelled to bewaile the blemiſhes of our ſinnes with penitent teares.Teares. Neither are the deadly woundsWounds. of the ſoule any more to be feared: for the Lyon of the Tribe of Iudah hath ouercome the world, and we haue ouercome in his ſtrength, and our wounds are healed by his happie victorie.

5 Againe, if we ſhall bée like vnto the Angels, then ſhall there bée no deſire of meatNo meat. or drinke. God will be our meat, in whoſe delight we ſhall be ſatiſfied. God will bee our meat, who alone refreſheth and failes not. The bleſſed ſhall neither hungerNo hunger. nor thirſt: the heatNo heat. and the Sunne ſhall not ſmite them: becauſe he that hath mercy vpon them ſhall gouerne them. God ſhall giue them drinkeDrinke. at the ſprings of waters, there the ſtreames of liuing waters ſhall flow out of their belly:Floweth out of the belly. there is prepared a banquet of fat things, full of marrow, a banquetBanquet. of the pure vintage.

6 We ſhall feaſt,Feaſt. and we ſhall reioyce, and we ſhall triumph, by reaſon of the ioy of our hearts. O Lord Ieſus, theſe things ſhall bée performed in Spirit and Truth:In ſpirit and truth. of the fruit of the Vine ſhall wée drinke in the kingdome of thy Father, but in Spirit and truth. For the words which thou haſt ſpoken vnto vs, are ſpirit and life,And life. and in the wordes of this word thou doeſt declare the ioyes of the life to come. Againe, if wée ſhall be like vnto the Angels, then the feare of deathNo death ſhal be taken away, death ſhall bee ſwallowed vp in victory, death ſhall be caſt downe headlong for euer: and God ſhall wipe away all tearesTeares wiped. from the eies of his people.

7 Therefore there ſhall be ioyIoy. without ſadnes, which containes euerlaſting gladneſſe: there ſhall bée healthHealth. without griefe; lifeLife. without labour; lightLight. without darkneſſe, loueLoue. ſhall neuer waxe cold, ioy ſhall neuer decreaſe, groning ſhall not bee heard: neither ſhall griefeNo griefe bee felt, no ſad thing ſhall be ſéene, reioycing ſhall alwayes be had. There ſhall be the chiefeſt and certaine ſecurity,Securitie. ſecure tranquillitie, quiet pleaſure, pleaſant felicitie, happy eternall bleſſedneſſe, the bleſſed Trinity,Bleſſed viſion of the Trinitie. the vnity of the Trinitie, and the Trinitie of the vnitie, and the bleſſed viſion of the Deitie.

8 Lift vp thy ſelfe, O my ſoule, and weigh more déeply the honourWeigh the honour. that is beſtowed vpon vs of Chriſt. We ſhall be aſſociated to the troupes of Angels,Society of mighty Angels. and Archangels, to Thrones and Dominions, to Principalities and Powers. Neither ſhall wée onely bée aſſociated vnto them, but alſo wée ſhall bée like vnto them.Like them. The Angel that kept vs. Wée ſhall there know the Angel appointed to kéepe vs in our life, neither ſhall wée want his miniſterie, but we ſhall reioyce in his ſwéet ſocietie. We ſhall not deſire his protection,No need of his protection. but we ſhall be glad in his ſwéet company, and wee ſhall behold his brightneſſe with eyes that are made bright. Againe,Behold him. if wée ſhall be like vnto the Angels, then our fraile weake mortall bodies ſhall bee changed, and ſhall be made ſpirituall,Spirituall bodies. nimble, immortall. They ſhall bée bright,Bright. becauſe they are neare vnto God, which dwelleth in the light that no man can attaine vnto, and is clothed with light. They ſhall be incorruptible,Incorruptible. becauſe they ſhall bée like vnto the Angels: nay, vnto the glorified bodie of Chriſt: like I ſay to ChriſtLike Chriſt. at his tranſfiguration, when he appeared in his glory, where his face did ſhine as the Sunne, and his garments were whiter then any Fuller can make, euen gliſtring as the light. Here Saint Peter confeſſed it was good being, and ſuch ſhall bée the glorie of the Saints. They are ſowne here in corruption, they ſhall riſe againe in incorruption: they are ſowne in diſhonour, they ſhall riſe againe in glory:Glorious. they are ſowne in weakneſſe, they ſhall riſe againe in power:Powerfull it is ſowne a naturall body, it ſhall riſe againe a ſpirituall body, which ſhall ſhine like the brightneſſe of the firmament for euer. Come, Lord Ieſus, and make vs partakers of that glory. Amen.

Sanctorum patria Coelum. Heauen the countrey of Saints. 51. Meditation. Of the moſt bleſſed viſion of God in Heauen.

IN the houſe of my Father are many manſions:Many manſions. Ioh. 14. they are the words of our Sauiour. I deſire to ſée the place,I deſire to ſee mine. O Lord, in which thou haſt prepared for me an eternall manſion. I am a ſtranger and a pilgrime here, as were all my fathers. The dayes of my pilgrimage are few and euill;Baniſhed deſireth. In heauen therefore in the baniſhment of this world, I deſire the heauenly countrey: for my conuerſation is in heauen, I deſire to ſée the good things of the Lord in the land of the liuing.

Short dayes.1 This life paſſeth away in an image, my dayes may bée meaſured, and my ſubſtance is as nothing before thée, what therefore is mine expectation?Expect. is not the Lord? O Lord Ieſus, when will it be that I ſhall come vnto thée? when ſhall I appeareAppearing before thy face? Euen as the Hart deſires the ſprings of waters, ſo my ſoule longeth after thée, O God.

2 O true and perfect, and full ioy!Full ioy. O ioy aboue ioy, ouercomming all ioy, without which there is no ioy! when ſhall I enter into thée that I may ſée my GodTo ſee God. which dwelleth in thee? Thou ſhalt fill mée with ioy, with thy countenance.His countenance. O Lord, at thy right hand there are pleaſuresPleaſure. for euermore: I ſhall bée ſatisfied with the fulneſſe of thy houſe, and thou ſhalt make me drinke out of the riuer of thy pleaſures. With thee is the fountaine of life. O deſired life!Life. O bleſſed felicity! in which the moſt holy trinityTrinity ſeene. ſhall be the perfection of our deſires, which ſhall bée ſéene without end, ſhall bée loued without lothſomneſſe, ſhall bée praiſed without wearineſſe.

3 It will ouercome all ioyes to ſée God, to ſée Chriſt,God Chriſt. to liue with Chriſt: to heare Chriſt will ouercome all the deſires of our hearts.

4 O Ieſus Chriſt, the moſt ſwéet Huſband of my ſoule, when wilt thou bring thy BrideAs a bride into thy kingly palace? what can there be wanting?Wanting nothing. what can there more be deſired or expected, where God ſhall be all in all?God, faire Sweete. He ſhal be fairenes to the ſight, hony to the taſte, an harpe to the hearing, balme to the ſmelling; a floure to the touching.

5 God ſhall bee all, and ſhall diſtribute good things to euery one according to the deſire of his heart:Giuing all deſires. if thou deſireſt life, if health, if peace, if honour, God will there be all in all.

Knowledge of myſteries.6 The Myſteries which are now ſealed vp to the chiefeſt Doctors in the Church, ſhall there be-plaine to little children. The bleſſed humanity of Chriſt will bee preſent with vs,By Chriſts preaching and will preach in a moſt ſwéete voice of the hidden Myſteries of our ſaluation. His voyce is ſwéet,Full of grace and his face is comely, grace is powred forth in his lips, he goeth on crowned with glory and honour.

7 But if God ſhall bée all in all, then he ſhall be fulnes of lightLight: to the vnderſtanding, multitude of peacePeace. to the will, continuance of eternityEternity. to the memory. The ſonne will fill the vnderſtanding with moſt full knowledge, the holy Ghoſt the will with moſt ſwéet loue,Loue. the father the memory with the ſecure remembrance of both.

8 Thou, O God, ſhalt be light, in whoſe light we ſhall ſee light, that is, thee in thy ſelfe, in the brightneſſe of thy countenance,Bright countenance: when we ſhal ſée thée face to face. Neither ſhall we onely ſéeSee. thée, but we ſhall alſo liue with thée: neither ſhall wee onely liueLiue. with thee, but wee ſhall alſo praiſePraiſe. thée neither ſhall we onely praiſe thée, but we ſhall be alſo partakers of thy ioy:Partake thy ioy. neither ſhall wee onely reioyce with thee, but we ſhall be alſo like vnto the Angels: neither ſhall we be like to the AngelsLike Angels. only, but ſhall bee renued to the Image of the moſt glorious Son of God,Like God. yea to God alſo himſelfe, which is bleſſed for euer.

9 Let the faithfull ſoule bée here amazed, and adore the mercyAdore the mercy: of her Sauiour. He doth not receiue vs his enemies onely to fauour: but hee remits of ſinnes: but hée giues vs righteouſneſſe:Remiſſion Righteouſneſſe. but he brings vs to the heauenly inheritance.Inheritance. This inheritance is immortall, & continueth for euer vndefiled, without all blemiſh, It euer groweth greene, and withereth not. It is heauenly and hath nothing in it of the earth.

10 O moſt bleſſed City!Bleſſed city of God. O heauenly Ieruſalem! O holy ſeat of the moſt holy Trinity! When will it be that I ſhall enter into thy Temple? The Temple of the heauenly Ieruſalem is the Lambe:The Lambe is the Temple. the Lambe which takes away the ſinnes of the world, and was ſlaine for them from the beginning of the world. When will it be that I ſhall worſhip my God in that temple, that is to ſay, God in God?Worſhip God in God. when will that Sunne riſe vnto mee, which enlightens that holy City? I am a baniſhed man from my country, but the inheritance that is laid vp for mée is large. Power is giuen by Chriſt to thoſe that beleeue to be made the ſonnes of God. But if we are ſonnes, then are we alſo heires, heires of God, and coheires of Chriſt.Coheires in Chriſt.

11 Lift vpLift vp. thy ſelfe, O my ſoule, and aſpire to thine inheritance. The Lord is the portion of mine heritage, and mine excéeding great reward. What could the moſt mercifull bounty of God giue beſides this? he giues life:Giueth life: he giues his Son:His Son. he giues himſelfe:Himſelfe: and if he knew any greaterNothing. greater. thing in heauen and earth, hée would giue that ſame vnto vs. We liue in God, we are the temple of God, we poſſeſſe GOD. Here truly in the Spirit, and in a miſtery, but there in truth, there our ſpes ſhall bée res, our hope ſhall be the ſubſtance of our hope: there wée ſhall not onely abide. but wee ſhal alſo dwel for euer. The Spirit and the Bride ſay, Come euen ſo come, come, Lord Ieſus, that my ſoule may come and enioy thée. Amen.

Sunday Euening Prayer.

VVHat ſhould I meditate on in the day of reſt, but on the euerlaſting reſt? what ſhould I thinke on in the end of this Sabbath, but on the endleſſe Sabbath? My ſoule longeth for that day (O Lord) when deliuered from the troubles of this life, the burden of this body, it ſhall enioy thy bleſſed ſight, and be bleſſed in thy ſight, when for the company of ſinfull men on earth, it ſhall enioy the ſweet ſociety and company of the bleſſed Spirits, Angels, and the ſouls of iuſt & perfect men in heauen. There (O Lord) is mine heart and there is my treaſure, there art thou, and there would thy ſeruant be alſo. Vnto which place of happineſſe, thy glorious Kingdome, that I may come, Giue grace (O deare and louing God) that while here I liue, I may walke in good works, which are the way of thy Kingdome, to which holy ſociety that I may be ioyned, giue me the grace while here I liue, to ſtudy holines, that ſo I may riſe from the death of ſin to the life of righteouſnes, and caſting off the ſinne that hangeth on and preſſeth down, aſpire with all earneſtneſſe to that eternal life and bleſſed company. Make me while I liue here in the world, alwayes to thinke of the Iudgement that ſhall bee in the end of the World, that my conuerſation may bee ſuch, that when thou ſhalt come in the laſt day to viſite the World, I may be of the number of thy ſheepe, ſtanding on thy right hand to whom the comfort of that Word ſhall bee addreſſed: Come, ye bleſſed of my Father, receiue the Kingdom prepared for you frō the beginning of the world. O Chriſt, the Way, the Truth, and the Life: the Way, in precepts and example, the Truth in promiſes, the Life in reward, grant that I may ſo walke here after thy precepts and example, and ſo lay hold on thy promiſes, that by thee I may obtaine the reward of the eternall and neuerfading life, Amen.

A Prayer for a woman in trauaile of Childe.

HElpe, Lord, thine Hand-maid in her heauineſſe, ſtrengthen her in her weakeneſſe, ſuſtaine her that ſhee faint not in her bitter paines, giue her patience to endure power to ouercome, hold thou her vp with thy mercifull hand; looſe the bands of her ſorrowes, giue an happy iſſue of this her labour and trouble, and mercifully looking on her in theſe her ſufferings, put an end to her affliction, and in thy good time make her a ioyfull mother, and giue vnto her to behold the fruit of her body with great gladneſſe, for thy deare Sons ſake, Chriſt Ieſus, Amen.

The thankeſgiuing of a woman after the birth, and her deliuerance.

THou (O Lord) which haſt promiſed to be with thin in trouble, haſt performed thy promiſe to me thine Hand-maid, wherefore my heart is glad, my ſoule reioyceth, and my tongue ſhall ſpeak of thy praiſe. O Lord, the helpe was thine, and thou haſt giuen the iſſue: though I wraſtled long with paine and ſorrow in my heauines, as Iacob with the Angell in the night, yet at laſt thou gaueſt the bleſſing, a bleſſing in my ſafe deliuerance, a bleſſing that I liue to behold the fruit of mine owne body. Now my mouth is fild with laughter, and I will reioyce; all that heare it, ſhall reioyce with me. Be thou pleaſed which art my helper & deliuerer, to manifeſt thy mercies yet further on me and mine infant, in continuance of thy wonted fauours towards vs, and addition of all bleſſings further needefull and expedient for vs: viſit vs, O Lord, and remember vs euermore with thy mercies, and make me alſo to remember thee with praiſe, which haſt done ſo great things for me, whereof I do reioyce. Amen.

THE DIVISION OF THE LORDS PRAYER.

The Lords Prayer is thus to be diuided, 1. The proeme, Our Father. 2. The petitions, Hallowed, &c. 3. The Thanksgiuing, For thine is.

AN EXPOSITION ON THE LORDS PRAYER.
Our Father] Act. 17.28.1. NOt in name onely, but of our life and being alſo. Granaten in Orat. Dom.2. In affection, and 3 In effect and deed. For thou haſt 1 Created vs, 2 Adopted vs, and 3 Miniſtreſt all good things vnto vs,
Which art in Heauen,] 1. Of greateſt maieſtie. 2. Of perfect happineſſe. 3. Of euerlaſting continuance. For 1. Thou art higher then the higheſt. 2. In thy preſence is the fulnes of ioy. 3. Thy yeeres ſhall not faile.
Hallowed be thy Name,] 1. While beleeuing, we do after thy Word and commandements. 2. While we ſpeake reuerently of thy great name and titles. 3. While in our hearts wee religiouſly regard and thinke of thy power, wiſedom, mercy, iuſtice, iudgements, &c. For ſo 1. Shall we glorifie thy name by our workes. 2. Shal we praiſe it in our words. 3. Shall wee hallow it in our thoughts, &c.
Thy Kingdome come,] 1. In the preaching of thy Goſpell. 2. In the power of thy Spirit. 3. In the appearing of thy glory For it 1. Will informe vs in thy truth. 2. Will ſubdue vs to thy ſcepter. 3. Will bleſſe vs with thy ſight.
Thy will be done in earth, 1. On vs, in all that thou ſhalt thinke good. 2. In vs, in all that ſhal be good. 3. By vs, in all that our hand ſhall finde to doe. For 1. All that comes from thee, workes together for the beſt to thy children, Rom. 8.28. 2. This is thy will, euen our ſanctification, 1. Theſ. 4: 3. Thus it behooueth vs to conforme all our actions to thy rule.
As it is in Heauen, 1. By thine onely Sonne. 2. By thy holy Angels. 3. By thy bleſſed Saints. For 1. He doth all thy will. 2. They obey the voice of thy Word. 3. They walke in thy ſight.
Giue vs this day our daily bread,] 1. For our preſent neceſſity. 2. Further commodity. 3. Future ability. For ſo 1. We ſhall be kept in life. 2. We ſhal haue all needfull comforts for our life. 3. We may alſo be helpfull vnto others.
And forgiue vs our treſpaſſes,] 1. Sinning of ignorance. 2. Falling of infirmity. 3. Offending of ſet purpoſe. For 1. We know not good from euill. 2. Wee are vnapt to good, and prone to euill. 3. Our hearts are oft-times hardened in euill,
As wee forgiue them that treſpaſſe againſt vs,] 1. Not retaining their iniuries. 2. Not returning their iniuries. 3. Doing them good moreouer for their iniuries. Though 1. Enuiouſly they hurt vs. 2. Maliciouſly they hate vs. 3. Extremely they doe miſchiefe and indanger vs.
And leade vs not into temptation,) 1. Withdrawing thy grace aſſiſting, from vs. 2. Stirring vp ſtorms and warre againſt vs. 3. Laying baites and blocks before vs. For 1. Thereby we ſhal be vngarded. 2. Therewith we may bee ouerwhelmed. 3. Thereat we may offend.
But deliuer vs from the euill,) 1. Of our owne concupiſcence. 2. Of that wicked aduerſary. 3. Of the exāples of this naughty age. For otherwiſe 1. We ſhal ſerue ſinne in the luſts thereof. 2. We ſhall be led captiue of the diuell after his will. 3. We ſhall be carried away with the current of the times corruptions.
For thine is the 1. Ouer all excelling. 2. Al ruling and diſpoſing. 3. Alwaies brightly ſhining. 1. Whereto none ma 〈◊〉 •• mpared 2. Which cannot be withſtood. 3. Which ſhall not be obſcured.
For euer,) 1. In all ages paſt, 2. At this preſent, 3. In all times to come.
Amen: So ſhall it be.) 1. As thou haſt ſaid, 2. As we haue prayed. 3. Hereupon our faith is ſtaid. We beleeue, Lord, helpe our vnbeliefe: euen ſo, Lord Ie •• s, Amen, Amen.
FINIS.