THe Apostle S. Paul who had so much knowledge both ac­quired and in­fused, brought vp at the [Page 2]feet of Gamaliel, and most exquisitly instructed in the Law of God; and since en­riched as much as any o­ther with spirituall gifts, as of prophecie, and of tongues;2 Cor. 12.4. yea, a caught vp into Paradise, where he heard vnspeakeable words, which it is not lawfull for a man to vtter, doth not propose to himselfe notwithstanding to know any thing, or to propound any thing to the faithfull Corinthians, saue Iesus Christ and him crucifi­ed. Is it that he despised those great gifts of God, powerfull instruments of his calling? those vnspeak­able mysteries that were re­uealed vnto him, vnto him onely of all the Apostles, [Page 3]vnto him alone in all ages rauished vp so farre, lifted vp so high, and returned from thence to vs? No, God forbid. On the con­trary, he knowes both the price and the poise thereof; he can giue to God both thankes and glory, and that elsewhere very often. But hee knowes also how to counterpoise the mystery and the ministerie of the holy Gospell, the word of the Crosse (which hee so tearmes) so eminent aboue all other that euen they doe seeme nothing to it.1 Cor. 1.18. All of them without this word vnprofitable and vaine, pro­fitable onely and solide, as long and as much as they attend on it, and serue it, [Page 4]that word notwithstanding al alone sufficient to cōtent our souls, alone able to make the Angels stoope to looke into it to the depth. There­fore as he saith elsewhere in the like sense,1 Pet. 1.12. that where­as, Phil. 3.5, 6, 7. He is of the stock of Isra­el, of the tribe of Beniamin, touching the righteousnesse which is in the Law, blame­lesse, which things were great gaines to him, those he coun­ted losse for Christ. Not but that it was honourable for him to be of the seed of A­braham the Father of the faithfull; Neither but that it was profitable vnto him to endeauour to conforme himselfe to the Law of God, holy, spiritual, the rule of life, giuen by the Mini­stery [Page 5]of the Angels. But saith he, I count all things losse for the excellencie of the knowledge of Christ Iesus my Lord, for whom I haue suffe­red the losse of all things, and doe count them but dung, that I may winne Christ. Esteeming it more glorious to participate of the igno­mie of his Crosse, than of all the prerogatiues of the circumcision: and therefore saith he, Gal. 6.14. God forbid that I should glory saue in the Crosse of our Lord Iesus Christ. Glorying more in his infirmities, than in his vertues, than in his grea­test preheminencies. Ther­fore he saith to the Corin­thians, speaking euen of his Reuelations, visions, and ra­uishment; [Page 6] 2 Cor. 12.1, 9. It is not expedi­ent for me doubtlesse to glory, most gladly will I rather glo­ry in my infirmities, that the power of Christ may rest vp­on me.

To know therefore Christ is a great Art, a great Mysterie, which hee will onely know, teach onely: And that to the Graecians, so much presu­ming of their knowledge, and that to the Corinthi­ans so curious among the Greekes; who without doubt would haue taken more delight, if he had re­lated to them some newes of Paradise, if he had made (as that pretended Areo­pagite) an Inuentory of heauen, a numbring of An­gels. [Page 7]Notwithstanding he makes them lay downe all their knowledge with his knowledge, much better than theirs, at the feet of the Crosse:

For I determined (saith he) not to know any thing among you, saue Iesus Christ, and him crucified.

Iesus Christ (saith hee) crucified; and who knowes it not? Where is that silly woman, where is the child that is ignorant thereof? and what so great mystery doth he tell vs of, whereas we expected (hauing seene so much) that hee would haue decyphered vnto vs the Thrones and Domini­ons, [Page 8]the Cherubins and the Seraphins, the Principalities and Powers. Yea but thou that speakest thus, stay, and thou shalt quickly know that thou knowest not Christ, scarcely the first let­ter, who notwithstanding wouldst haue the Apostle relate to thee heere 2 Cor. 12.4. those vnspeakable words, which it is not lawfull for a man to vtter, as little lawful to thee to vnderstand them, yea to heare them.

Thou thinkest thou knowest Christ, because thou hast read and heard that hee is come into the world, is the Son of God, hath taken our flesh: A hi­story which hath passed thorow thine eare, which [Page 9]thou superficially belieuest, which the Iewes and other Infidels doe not beleeue; and thereupon thou ima­ginest to be at the end of thy lesson, as wise as S. Paul, who will learne, will teach no other thing; but that which already thou think'st thou knowest? wilt thou behold the small or no pro­fit at all of this thy bare & superficiall knowledge? thou beleeuest that the Son of God, the Iudge of the world, came into the world; but if thou doest know him, if thou hast ne­uer so little a feeling, canst thou hope in him? rather shall he not be an horrour to thee? When as a male­factour as thou art, thou [Page 10]seest him come, what canst thou doe but hide thy selfe amongst the trees, as Adam did when God walked in the Gardē? A miserable sha­dow against too scorching a Sunne. What canst thou expect? nought but confu­sion vpon thee, fire and brimstone on all thy works, when God vouchsafes to come downe, and to consi­der them. For doest thou not remember of his walk­ing in the coole of the day? what happened vnto A­dam ? The earth did set vp its. bristles against him, bringing forth to him thi­stles and thornes: himselfe (God withdrawing his graces) became a ground full of briers, a thicker of [Page 11]brambles and thornes to himselfe. Besides, what seeft thou proceed frō his com­ming downe, to see the proud work w^ch the childrē of men had builded in the plain of the land of Shinar, to informe himselfe of the enormities of the Cities of Seboim? what else but vn­to those a ruine of their de­signes, confusion of langua­ges, diuisiō of men, & from thence how many euils multiplied to mankinde? To these an horrible com­bustion of a second Eden, of a place heretofore as the garden of the Lord, a Para­dice, the delights of the world, a land which burns to the very bottome of the waters? which one may [Page 12]reade as yet to this day in its ashes. In a word, was it not vnto the holy Patriarks an argument of death to see God in this flesh, what veile soeuer he tooke? Iudg. 13.22. We shall surely die (said they) because we haue seene God. Much lesse can wee liue, subsist neuer so little, if he lookes on vs, if hee eyes vs with a sterne countenance? yea, if he visit vs? and that with the eye of a Iudge? for the Iudge of the world, com­meth hee otherwise than with iustice, than for iu­stice?

But thou sayst, thou dost not only know him come, descended from aboue; but that which the Apostle saith, crucified; what wants [Page 13]there therefore? Yea but the Deuill knowes as much, who said to our Lord, Luk. 4.34. I know thee who thou art, the holy one of God. And can he bee ignorant of his crosse who was chiefe and Cap­taine of the commission, to put him on it? who put it in the heart of Iudas to be­tray him? notwithstan­ding he cries out, Thou Ie­sus of Nazareth let vs alone, what haue wee to doe with thee, art thou come to destroy vs? Certes there is there­fore something to be here added, or rather to bee vnderstood, (which else­where he expresseth) cruci­fied for the sinnes of men. O­therwise, to what purpose was the Sonne of man cru­cified? [Page 14]and what followed; the slaying of the Sonne of the master of the Vineyard, of the Lord of the world, but that the Vineyard was rooted vp, the ground de­solate, the vniuersall ruine at the last both of man, and of the world?

Besides, it sufficeth not, if thou doest not know him crucified for thee. For what carest thou that the rest bee saued, if thou be lost? This knowledge will it not en­creasethy sorrow? b Eccl. 1.18. and on the otherside, is it not the scope of the Apostle in this place, to preach comfort and ioy? Wherefore S. Iohn a Do­ctour in this knowledge, faith vnto those that knew Christ, to the true beleeuer, [Page 15] 1 Ioh. 3.5.10. Ye know that he was mani­fested, to take away our sins. And comprehends him­selfe, Hereby perceiue we the loue of God, because hee hath laid downe his life for vs. And S. Paul saith, 1 Tim. 1.15, 16. This is a faithfull saying, and worthy of all acceptation, that Christ Iesus came into the world to saue sinners. feareth not to adde with the same certain­ty, of whom I am chiefe; for this cause I obtained mercy, that in me first, Iesus Christ might shew forth all long-suf­fering, for a patterne to them which should hereafter be­leeue on him to life euerla­sting; The which he saith elsewhere, 2 Tim. 1.12. I know whom I haue beleeued, and I am per­swaded that he is able to keep [Page 16]that which I haue committed vnto him against that day. And it is that therefore pro­perly which this great A­postle (who did practise this knowledge in himselfe) nameth, to know Christ and himselfe crucified.

To know a thing, is to know what it is, it is to know it (say the Schoole­men) by its causes. To know Christ crucified, is to know that the eternall word, the second person of the holy Trinity was made flesh in the fulnesse of time, hath vndergone mans infirmi­ties (sinne excepted) the re­proach of the world, in fine the death of the crosse. But that sufficeth not, hath vn­dergone (I say) all this by [Page 17]the eternall counsell of the Father with a voluntary o­bedience, to redeeme man­kinde sold vnder sinne, lost in himselfe, & by himselfe; to release the beleeuers, those who imbrace him by a true faith, from the paines of hell, and make thē heires of life euerlasting. Cerces, this is a profound know­ledge which comprehends all, so that it is no meruaile, that the Apostle will haue no other; it is knowledge, the knowledge of man, yea, the knowledge of God himselfe.

Hee that first among the Heathen said, Know thy selfe, was iudged the wisest & most learned of all men. And from thence the Phi­losophers [Page 18]haue propoun­ded thousands of precepts. Did they for all that goe further than to the skinne and the flesh? did they teach them more than the cutting of the haire, or paring of the nailes? No truely; there­fore study thou me Christ crucified, the eternall Sonne of God for man, for his sinnes, for thine owne, sigh­ing vnder the burden of sinne, and of the curse and anger than followed it, and crying to his Father in this agony. Thou canst not chuse but enter from the contemplation of the hor­ror of that death, yea, of his death, into the conside­ration of the horror of sin, (yea of thy selfe) so vile, so [Page 19]enormous & hainous, that it could not, ought not to be washed, to be abolished, but in and by the precious bloud of the Son of God. A price infinite, a crime therefore infinite, man all crime. And thence gathe­ring thy spirits, thou wilt descend into thy selfe, con­sider thy selfe from top to toe, from the body to the soule, from the flesh to the spirit, from sence to reason; and consider, the more no­bler the parts, the deeper, the more mortall the wounds; so that from this anatomy thou wilt be brought to acknowledge, to protest with S. Paul, that the whole vnderstanding, the whole wisedome of the flesh, [Page 20]of man considered in his nature, is nought but death, for Rom. 8.7. the minding of the flesh, that which in it seemeth to retaine most, either of wholsomnesse or holinesse, is enmity against God, for it is not subiect to the law of God, neither indeed can be; consequently thou wilt de­test thy peruerse nature, contest against it. In this contention thou wilt tor­ment thy selfe, and be dis­couraged, yea and cry out, Rom. 7.24. Who shall deliuer me from the body of this death? In a word, thou wilt cast thy selfe groueling on the ground before the iustice of God, to ery vnto him ear­nestly for mercy, to vse vi­olence to force him to it, [Page 21]and then thanke him, but I thanke God Rom. 7.25. through Iesus Christ our Lord. And for what? That Rom. 8.1. there is no condemnation to them that are in Christ Iesus. A neces­sary Science which thou couldest not haue learned in any booke but this; not in the booke of nature, the knowledge thereof puffeth vp, but doth not fill; as lit­tle in the booke of Ethicke morality, that doth but pal­liate thy euill, and so giues remedies which eate for a while, but heale nor. But by this Art which thou learnest, thou comprehen­dest all, thou apprehendest in one sole Christ crucified before thine eyes: In his wounds, learning, yea, fee­ling [Page 22]thine owne; in his wounds, both taking and applying the remedy of thine. According to that of the Prophet, Isa. 53.4, 5. We did e­steeme him (brutish world) stricken, smitten of God, and afflicted, but he was wounded for our iniquities, he was brused for our transgressions, the chastisement of our peace was vpon him, who makes atonement betweene God and vs, giues peace to our consciences, and with his stripes we are healed. And therefore as hee giues vs here the root, the bulke and body of this knowledge; so elsewhere he shewes vs the branches. Rom. 7.18, 20, 23 I know that in mee (that is in my body) dwelleth no good thing; euill [Page 23]present with me, it dwelleth in me, bringing me into cap­tiuity to the law of sin which is in my members. A know­ledge deriued from the me­ditation of Christ crucified, taken from the necessity whereby it forceth man to informe against himselfe, from thence consequently to know and seeke the re­medy thereof. Rom. 6.6, 11. Wee know, we that haue imbraced the crosse of Christ, that our elde man is crucified with him, that the body of sinne might be destroyed, that henceforth wee should not serue sinne; that we should be displeased with it, re­nounce it and our selues. And therefore he saith, Rec­kon yee also your selues to be [Page 24]dead indeed vnto sinne, but aliue vnto God through Ie­sus Christ our Lord. Corol­laries and dependances of this first knowledge of Christ crucified: for why was the Sonne of God cru­cified, but for the sonnes of men? Men sinners, con­fected in sinne, they them­selues sinne? Why such a remedy, but for such a wound? why descending from the highest heauens, but to hale vs out of the bottomlesse pit?

Againe, wee learne to know God better in Christ crucified, than in all books, than in whole nature. Search narrowly, and per­use diligently nature, as Sa­lomon did from the Cedar [Page 25]vnto the Hysope; thou knowst nought Rom. 1.20. but Gods greatnesse, but his power; yea, examine fully all the parts of Philosophy, thou knowest scarce his shadow. On the contrary in this me­ditation, thou entrest into his closet, yea, into his own nature. There thou doest take notice to the full, both of his infinite iustice, and infinite mercy. That, in that he hates so much the e­uill; sinne which is the true euill, is so contrary to him, that hee burnes it as the fire the stubble, and because of it, his creatures; he cannot spare thē, doth not abstaine from doing it. But in as much as hee findes them wetted with the waters of [Page 26] Siloe, plunged in the spring of eternall life, in the bloud of his onely Sonne. This, in that hee also loueth so tenderly his creatures, that of a Creator he wil become a Father, spares not (to re­deeme them from perditi­on) the bloud of his owne Sonne, himselfe the Crea­tor for miserable creatures, the eternall God for mor­tall men, the righteous for sinners, the Almighty king for vile slaues. And there­fore concerning that the Prophet telles vs, Psal. 130.3. If thou Lord shouldest marke ini­quities, O Lord; who shall stand? Psal. 143.2. Enter not into iudg­ment with thy seruant, for in thy sight shall no man liuing be iustified. For Rom. 6.23. the wages [Page 27]of sinne is death. And con­sequently the Scripture saith, Rom. 11.32. God hath concluded them all in vnbeliefe, and Rom. 3.19. all the world is become guil­ty before God, and therefore guilty of eternal death; this is the vnmeasurable depth of his iustice. But concer­ning this, mercy doth swee­ten and ouer prize it, Ioh. 3.16. God so loued the world, that hee gaue his onely begotten Son, that whosoeuer belieueth in him should not perish, but haue euerlasting life. Fearest thou (poore sinner) to draw neere him, as the Pitch neere the fire? Eph. 3.12. In him thou hast boldnesse and accesse vnto him with confidence by the faith of Christ. Fearest thou to bee accused, to bee [Page 28]condemned? Rom. 8.33, 34. It is God that iustifieth? it is Christ that died, yea rather that is risen againe, who is euen at the right hand of God, who also maketh intercession for thee. Rom. 6.23. The guift of God is eternall life, which is gi­uen thee in Christ Iesus our righteousnesse. The Col. 3.12. Scrip­ture indeed hath concluded all vnder sinne, but it is, that the promise by faith of Iesus Christ, might be giuen to thē that beleeue. Rom. 11.32. God hath con­cluded all in vnbeleefe, but it is, that he might haue mer­cy vpon all, that none might glory of his saluation, but in his sole mercy. And therefore the Apostle spea­keth of this grace which exceeds sinne, of this chari­tie [Page 29]which ouerflowes his iu­stice, Rom. 5.20. Where sinne abounded by the law, grace did much more abound by faith in Christ; In Christ sent gra­ciously by the Father, vn­dergoing charitably the hard yoke of that commis­sion for vs; wherefore Saint Iohn saith, 1 Ioh. 3.16. Hereby perceiue we the loue of God the Sonne, because he laid downe his life for vs. And Saint Paul ha­uing most magnificently handled the mystery of the crosse of Christ, It is, saith he, Eph. 3.17, 18, 19. That yee being rooted and grounded in loue, may be able to comprehend with all Saints, what is the bredth, and length, and height, and to know the loue of Christ, which passeth knowledge, that [Page 30]ye might be filled with all the fulnesse of God. Hee could not take the measure either of his iustice or mercy, of these two vnscrutable and vnmeasurable depths, by a­ny other thing than by the crosse of Christ, than by Christ crucified, sufficiently for all, effectually for vs; where one may reade in great Characters legible for all men, be they neuer so short sighted, both the in­finite anger of God against sinne, and his vnspeakable loue towards his creatures; and cry out with the Apo­stle, (who handleth this point) on the brim of these depths, Rom. 11.33. O the depth of the riches both of the wisedome and knowledge of God! how [Page 31]vnsearchable are his iudge­ments, and his wayes past fin­ding out?

Why then, to know Christ crucified, is a profound my­stery, an Art that goes farre. And you must not hereaf­ter wonder if the Apostle stands to it, if with more reason hee detains vs in it. But there is more; for it is not an idle knowledge, a hollow meditation, but so­lide and actiue, that carri­eth its fruit in it selfe, is ne­uer empty. From the know­ledge that it giues vs of our corruption, and of Gods iu­stice, it engendreth in vs a hatred of sinne, which con­uerts vs from our selues to him, from our dead works to a better life, from the [Page 32]knowledge of his mercy, of his loue towards vs, it kind­leth in vs a loue towards him, towards his word. A loue that makes vs to com­pose all our actions and be­hauiour to the pleasure of his law. A loue, which see­ing it selfe not able to doe any thing that may serue him, or doe him good, en­deuoureth to become so much the more faithfull, so much the more affectioned, in that it feeles it selfe vn­profitable, and therefore reflecteth it selfe vpon our neighbor, vpon his image, on all that beares his marke or stampe. And thats that which S. Iohn saith, 1 Ioh. 2.3. Here­by we doe know that wee doe know him, if we keep his com­mandements. [Page 33]On the con­trary, 1 Ioh. 3.6. whosoeuer sinneth, that is to say, makes a trade of it, hath not seene him, nei­ther knoweth him. S. Paul also, 1 Thess. 4.1, 2, 3, 4. Yee know what com­mandements we gaue you by the Lord Iesus, and what? That euery one of you should know how to possesse his ves­sell in sanctification & honor. That euery one endeuour so to walke, and to please God, that he may abound more & more, not thinking it suffi­cient, 2 Cor. 4.14, 16. That wee know that he which raised vp the Lord Iesus, shall raise vs also by Ie­sus. On the contrary, For this cause we faint not. but worke, so that though our outward man perish, yet the inward man is renued day by [Page 34]day. And this is one of the euidences, whereby we may know that we know Christ in effect. The other follow­eth, The loue towards God w^ch manifesteth it selfe to­wards our brethren; for our Sauior saith, Ioh 5.24. He that belee­ueth on me, is passed frō death to life. But wilt thou know who he is? We know, saith S. Iohn, 1 Ioh. 3.14, 16. that we haue passed from death vnto life, because we loue the brethrē; he that loueth not his brother, abi­deth in death. And againe, Hereby perceiue we the loue of God, because he laid downe his life for vs, and we ought to lay downe our liues for the brethren. For S. Paul tells vs also, 1 Cor. 13.2. Though I haue the gift of prophesie, and vn­derstand all mysteries, and [Page 35]all knowledge; and though I haue all faith, so that I could remoue moūtains, & haue no charity, I am nothing. Cha­rity is that knowledge of Iesus Christ, and him cruci­fied, which his charity im­printeth in vs, which we are to expresse towards our brethren, not able to exer­cise it on him, for what heat, what light can a small candle yeeld vnto the Sun? what loue, what charity can wee render backe vnto Christ? and notwithstan­ding, he will esteeme it as his, and make much recko­ning of the good which we that are his impart vnto our brethren. Marth. 10 42. Whosoeuer, saith he, shall giue to drinke vnto one of these little ones a [Page 36]cup of cold water onely, in the name of a Disciple, veri­ly I say vnto you, he shall in no wise lose his reward.

Wilt thou now therfore see if in good earnest thou hast learned Christ crucified? repeat thy lesson, examine thy selfe; what wouldst thou iudge of a neighbour, who being nothing beholding to thee, should take thee out of prison, preserue thee frō danger of death, and that by the death of his onely Sonne; how wouldest thou thinke thy selfe beholding to him, or what wouldest thou not doe for him? wouldest thou spare thy selfe? God therefore to whom already thou owest what thou art by creation, [Page 37]infinitely offended with thy rebellions, since thou wert; to redeeme thee from hell, from eternall death, giues his eternall Sonne, to the ignominie of the Crosse for thee. And be­hold how this compari­son is without comparison betweene God and man, the Creatour and the crea­ture, betweene him that is offended, and him to whom nothing is owing, between hell and prison, eternall death and temporall, the eternall Sonne of God, and the sonne of an ordinary man; what proportion be­tweene good and euill, the infinite and the finite, the eternall and the feeble, all and nothing. Notwithstan­ding [Page 38]art thou called to suf­fer for the Name of God, for Christs quarrell; thou refusest him the life which thou holdest of him, which thou retainest by none but by him, this life, miserable man that thou art, in ex­change whereof he imparts vnto thee life euerlasting. Naythou repinest to hazaro I know not what goods, to lose the least of thy plesures & cōmoduies, w^ch shouldst (and euery day thou dost it for a friend) seeke all oc­casions by them if thou couldst to testifie thy grati­tude, with the price of thy bloud, redeemed with his bloud. And dost thou know then that Christ hath been crucified for thee? this [Page 39]knowledge hath it made no impression in thy soule? no not in thy skinne, that thou darest not auow it? whereof thou hast either feare or shame? And if thou knowest it, art thou not the worse for it? or to interpret it more mildly, is it not true thou dost not know it, that it is but a heare-say to thee?

But it may be this lesson is too high for thee. Some man therefore hath redee­med thee from prison by his Sonne; hath saued thee both frō the guilt and pu­nishment. If thou hast not the heart and courage to die for him at least, surely thou shouldst haue the hart and desire to liue to doe [Page 40]him good. Yea, what is there that thou wouldest not doe euen for those that belong to him, for the least of them if thou didst meet them? And thou seest the brethren of Christ, his owne members, freeze with cold, faint with hun­ger at thy doore. And dost thou withdraw thy selfe from thy flesh, and from his, wilt not know them? Art thou thy selfe then a member of Christ, insensible of his paines? and dost thou know Iesus crucified, his loue towards thee, that hast none to­wards his owne? and canst thou number thy selfe amongst those of whom the Apostle speaketh, 2 Cor. 8.9 Yee [Page 41]know the grace of our Lord Iesus Christ, that though hee was rich, yet for your sakes he became poore, that ye through his pouerty might be rich; who in thy riches sufferest his poore members to die? therefore remember that which Saint Iohn saith, 1 Ioh. 3.14. He that loueth not his bro­ther, abideth in death. And beleeue that thou dost not yet beleeue aright, for how canst thou be passed from death to life? or how canst thou say that 1 Ioh. 4.20. thou louest God whō thou hast not seene, that louest not thy brother whom thou hast seene? And how canst thou know, or rather haue studied Christ crucified, without knowing there his infinite charitie [Page 42]towards thee? without be­ing inflamed towards him? to be so towards him, and yet cold towards his bre­thren? It may be thou hast better practised this know­ledge in thy selfe, hast in Christ crucified considered the horrour of thy sinne, hereafter to walke not after the flesh, but after the spirit; to put on daily the new man, and to put off the old man, to conclude to liue to Christ, who is dead for thee; no more to the world, no more to thy selfe. Yea, but whilst thou disputest and talkest Christ crucified, thou dost abandon & pro­stitute thy selfe more and more to thy vnsatiable lusts, thou dost pollute this thy [Page 43]holy confessiō w^th disorde­red & profused words, coū ­tenance and actions, yester­day in sin, to day in scandal, to day out of the termes of modesty, and to morrow in­to those of impudencie. So that the night that should adde knowledge vnto the night, addes blasphemie and insolencie. Know thou that thou art farre from knowing Christ crucified, though thou beest learned. And if thou hast knowne him thou hast forgot him, & looke to it lest he forget thee; for the master of this knowledge saith, Yee are Rom. 7.4. become dead, my brethren, to the Law by the body of Christ, that yee should bee married to another, euen to [Page 44]him that is raised from the dead. And wherefore? that we should bring forth fruit vnto God, that hereto­fore did bring forth fruit vn­to death. Neither is it enough to know 1 Tim. 3.9. the my­stery of faith; wee must hold it in a pure conscience. For Luk. 11.28. blessed are they that heare the word of God and keepe it. And therefore let vs boast neuer so much of this knowledge, Rom. 8.11. If the spirit of him that raised Iesus from the dead (saith the Apo­stle) dwell in you, hee that raised vp Christ from the dead, shall also quicken your mortall bodies by his spirit that dwelleth in you. He will be but a bad earnest though he dwell there, though hee [Page 45]haue chose his mansion, if we take pleasure to grieue him by our disorders. And againe, Rom. 8.13. If you liue after the flesh yee shall die; but if ye, through the spirit, doe morti­fie the deeds of the body, yee shall liue. If on the other side we quench the spirit, or drowne it in our polluti­ons, the Apostle tels vs as he did the Ephesians; Ephes. 4.20, 21, 22. Yee haue not so learned Christ, if so be that yee haue heard him, and haue beene taught by him, as the truth is in Ie­sus, that ye put off concerning the former conuersation, the old man which is corrupt, ac­cording to the deceitfull lusts. But you are of the number of those Ibi. v. 19. who being past fee­ling of paine (of sinne) giue [Page 46]themselues ouer vnto lasci­uiousnesse to worke all vn­cleannesse with greedinesse. To know therefore Christ in this manner, yea crucifi­ed, will it not turne to our condemnation, who take pleasure to crucifie him? Therefore let vs not think that the Apostle said little, when hee determined not to know any thing among the faithfull, saue Iesus Christ, and him crucified. To know Christ is a long Art, and our life is short. It is the mysterie of God (Coloss. 2.2, 3. saith the Apostle) and of the Fa­ther, and of Christ, in whom are hid all the treasures of wisedome and knowledge, vnto the which alone, cha­rity, faith, repentance, haue [Page 47]reference. And therfore let vs not be ashamed to study in it at all houres, being sure, that if we should liue an hundred yeares, we may profit therin hourely. Not­withstanding, feeble and trembling soule feare not; in this vnmeasurable depth the Lambes wade ouer, and the Elephants finde it deep enough to swim.

To abridge thy lesson, know that thou art wholly lost in thy selfe, that God by his infinite mercy hath saued thee, in the a­lone bloud of his Sonne crucified: profit daily in it, conforming thy selfe vnto his word, and thou hast indeed this knowledge. Proud heart, who thinkest [Page 48]thou hast thy flight more lofty than other, think not thou hast heere done thy worke, to sound and diue deeply into mans misery and thine owne, the iustice of God and his mercy: to fadome them in all dimen­sions, and in all senses, is not a small taske for thee, which surpasseth the capa­city and vnderstanding of all the Angels, and not of men onely. The greatest spirits hauing past ouer all other Sciences, haue ta­ken their harbour in this Hauen, haue happily bounded their courses in this knowledge; be­cause Luke 10.22. no man knoweth who the Sonne is but the Father, and he to whom he will re­ueale [Page 49]him. Now the myste­ries that are hidden to vs in this Sonne, but those vnto whom they are giuen, my­steries notwithstanding vn­profitable vnto vs, and vn­to vs hurtfull, sauing in as much as we liue in him, we liue to him, let vs ardently and continually pray him, that as he hath giuen vs to haue Iesus crucified before our eyes, so he will giue vs more and more the grace to consider him, and with­all to be crucified with him, that wee may say with the same Apostle, Gal. 2. I liue, yet not I, but Christ liueth in me, and the life which I now liue in the flesh, I liue by the faith of the Sonne of God who loued me, and gaue him­selfe [Page 50]for mee. Procuring with al our power, on what perill soeuer it be, the salua­tion of our brethren ready to die, when it shall please him by his grace in him, by his ver­tue for him.

Amen.

O LORD, vnto whom doth this Discourse sort better thā vnto me? thā vnto me, whom thou pur­suest in the flesh, yea, vnto [Page 52]the bones? than vnto me, whom thou hast made a But vnto thine arrowes? arrowes dipped in gall, and piercing with griefe? Thou knowest how oft I haue made prayers vnto thee, & thou hearest not. Thou hearest, but alas not for me. O Lord, what can I say more? Certes, but at last at least heare at this time.

1 O Lord rebuke me not in thine anger, neither cha­sten me in thy hot displea­sure.

I demand not, O Lord, that thou rebuke me not; God forbid; those whom thou rebukest not, are those whom thou daignest [Page 53]not to amend, those of whom thou hast no care, whom thou vouchsafest not to be thy children, but disclaimest them. And what would thy lessons auaile, if thou didst not rebuke? or thy reproofes, O Lord, in the hardnesse of our hearts, if thou tookest not some­times the rod? But, O God, rebuke mee in thy mercie, and not in thine anger; in thy gentlenesse, not in thy furie. Those whom thou sauest, O Lord, thou rebu­kest them in thy mercies; but those whom thou de­stroyest, in thy furie. O Lord, wouldest thou then destroy mee? yea, Lord, permit me to say this word, Couldst thou cast me away? [Page 54]O Lord thou hast made me with thine hands, and the worke-man doth not wil­lingly lose his worke. I was lost, and thou hast re­deemed me, redeemed mee with the precious bloud of thine onely Sonne. Lord, how vile soeuer I be in my selfe, I cannot chuse but be most precious to thee. Keepe, O Lord, thy furie for the vessels of thy furie, I am a vessell of thy mercie; thy wrath, for the children of wrath. Thou hast by thy grace redeemed mee, thou hast adopted mee for thy childe, for heire of thy grace, and co-heire with Christ: and now, O Lord, I crie vnto thee with confi­dence, Abba Father; Father [Page 55]therefore I beseech thee a­gaine in fauour of thy Wel­beloued, Rebuke me not in thine anger, neither chastize mee in thy hot displeasure; but rather

2. Haue mercie vpon me, O Lord, for I am weake; O Lord, heale me, for my bones are vexed.

O Lord, I am assured, that thou rebukest mee not to cast me away; and there­fore thy mercies will put some end vnto my mise­ries. Ah father of mercies, wherfore tarriest thou then? So many yeeres are passed in griefe, so many daies and nights in teares. My flesh stickes vnto my bones, and [Page 56]my bones are impaired. O Lord, why doest thou any more with thy rod; and if thou redoublest thy blowes neuer so little, what diffe­rence will there be between the hand of thy gentlenes, and that of thy furie? The father strikes the childe till hee feeles it to the quicke: And thou knowest it, O Lord, if I doe feele thee, & if thy chastisement hath pierced euen vnto the mar­row of my bones; Till hee hath promised amendment. And thou knowest, O Lord, if I haue a desire therof, and if continually I aske for thy Spirit to better mee. But thou wilt doe more, O Lord, for thy rods are the medicines of the soule. [Page 57]And therefore thou wilt haue them pierce so farre, that they penetrate into the verie bottome of our hearts. Certainly, O Lord, I will say more, for

3. My soule is also sore vexed; but thou, O Lord, how long?

O Lord, when thou dost visit vs with thy rods, it is iustly; for thou art a righ­teous Iudge. Then thy iu­stice doth discouer our in­iustice. The languishment and drooping of our bo­dies, doth manifest the im­pairement and defects of our soules; our soules truly confected in leprousie, which giuing feeling to the body, feeles not notwith­standing [Page 58]its owne euill, but in the paine of the body; neuer remembers its owne misery but in the misery that it suffereth. Thou doest afflict vs, O Lord, we haue therefore sinned; and con­tinually. Ah good God, I beseech thee, make my soule dolorous for it selfe, sensible for it selfe, and not for this body; giue it a feeling of its faults, and not of its punishment. At least ô Lord of its faults by its paines. But, O God, let it be pained, and not trou­bled; pained in the ac­knowledgment of its sin, not troubled but comfor­ted in the assurance of thy mercies, for thy afflictions, O Lord, are termed the vi­sitations [Page 59]of our soules; and visitings are of a friend to his friend, of the physitian to his patient. Thy visitati­ons therefore ought to be welcomed of vs, that are so wholesome vnto vs; whol­some to the soule by the bo­dy, healthfull and profita­ble vnto the body it selfe, after the curing of the soule. But, O Lord, our paine continueth, and not­withstanding when thou doest afflict vs, is it not to rowze in vs the sense of sinne? Well, but now I feele it. Is it not to breake our hearts? Behold, my heart is broken, softned, soaked in teares before thee. Is it not to bow vs to repentance. Why, O Lord, [Page 60]I am displeased in my selfe, and with my selfe, hereafter will I doe nought but please thee, will not please my selfe but in thee. And therefore, my God, why doest thou continue thy blowes? thy blowes that doe no more visit but trou­ble my soule? thy blowes which seeme to hold no more of thy mercy, but of thine anger? thy blowes which cast mee into de­spaire? O Lord, how long? thus this flesh speaketh, O Lord, pardon it; and it see­meth vnto it that it hath well spoken; and thereupon the Deuill displayes his ar­guments. Seest thou not that hee hateth thee, and will destroy thee? That he [Page 61]is a hard and strict Credi­tour? And vnto whom doest thou crie? Who is too much diuerted to heare thee, too farre to hearken vnto thee? vnto whom cry, how long? who is aboue yeares, ages and times, with whom a thousand yeares is as one day, thy longings and languishings are lesse to him than a moment. Certainly, O Lord, for all that, how high soeuer thou art, the most lowliest and humblest doe attaine vnto thee; how much retired soeuer thou seemest to bee, thou art neuer farre from the hearts of the afflicted. So is it also, O Lord, that thy eternity makes thee not ignorant of the time, [Page 62]and though thou art voyd of passion, thou art not ex­empted from compassion towards thine. Thou hast measured the time vnto thy great and small creatures, thou canst therefore suc­cour euery one of them in due time. Thou shuttest vp our teares in the bottles, our bloud in thy saucers; thou knowest therefore when the phlebotomie is sufficient, thou knowest when the repentance is come to its full period and issue. Yea, O Lord, thy A­postle saith, that to haue compassion on men thou becamest man; to saue vs in time, thou hast subiected thy selfe (O eternall God) vnto time. It is therefore [Page 63]O Lord this flesh that flat­tereth it selfe, that na­meth her cries of griefe, cries of repentance; her conuulsions, conuersions; the tossings and vnquiet stirrings, the anguish and impatient turnings of the body, a turning of the body and soule to thee. Certes, O Lord, my flesh abuseth it selfe; it is in vaine, it is in vaine that it thinketh it can turne to thee, without thee.

4. Returne, O Lord, de­liuer my soule; O saue mee, for thy mercies sake.

Behold me, O Lord, and I will behold thee; Turne vnto me, O God, and I [Page 64]will turne to thee, for cer­tainly if thou doest not conuert me, I cannot bee conuerted; and then wilt thou conuert mee when thou turnest thine eie, the eie of thy mercies towards me a miserable sinner. My God, it is said that thou seest what is done, that thou maist iudge the world. I demand not that seeing, it is the sight of thy prouidence which seeth alike all things and all men: when thou pu­nishest man-kinde, it is said that thou dost behold them, thou commest down to see what it hath done. I demand not, O God, this viewing, it is the aspect of thy iustice. On [Page 65]the contrary, enter not into iudgement with thy seruant, for hee knoweth that no man liuing shall be iustified before this sight. And notwithstanding, O my God, I haue need that thou behold me; and if thou beholdest me not, I finde my selfe lost both in body and soule. I finde my selfe ouerwhelmed with griefe and sinne; with griefe by reason of sinne: O Lord, let it be that looke, wherewith thou behol­dest thine owne; thine owne for whom how few soeuer they be, thou pre­seruest this world; where­by also thou absoluest and iustifiest thy children; thy children whom thou hast [Page 66]withdrawne from the con­dition and condemnation of this peruerse generation. And this is that aspect of thy mercie, thy good eye of thy good grace, when thou doest behold vs in the iu­stice of thy Welbeloued, who is made vnto vs righ­teousnesse and iustice; iu­stice which makes thy mer­cie iust, who will not, nor cannot shew mercie, but in iustice. O Lord, with that eye of thy mercie thou wilt deliuer my soule, and wilt saue me; for then my soule shall dislike it selfe, and shall returne wholly towards thee, to finde there its good. But againe; certes, not for any thing that this aspect of thy mercie findes [Page 67]in me worthy thereof, but because of thy mercie, be­cause of thine owne selfe; for what is thy mercie but thine owne selfe; O Lord, saue me by thy mercie; that is to say, I know that with what good eye soeuer thou mayest behold mee, thou canst see nought in me, that may inuite thee to pittie; nothing on the contrarie, that causeth thee not to withdraw thine eye from me, or to inflame thee with anger and furie against me. I know it, O Lord, and I feele it. I feele it, and grant mee by thy Spirit, that I may bee more and more sensible thereof. But, O Lord, our goodnesse did not moue thee to make vs, [Page 68]it was thine; neither since to make vs anew by thy Christ: it was thy good­nesse it selfe. Saue vs there­fore in thy Christ, euen by that bountie, and that by vs and in vs this goodnesse may be acknowledged, and thou glorified, who hast begotten vs, and renewed vs, created and regenerated vs, for thy glorie, to render thy goodnesse glorious and famous on earth; Saue vs for that selfe same glorie.

5. For in death there is no remembrance of thee; in the graue who shall giue thee thankes?

O Lord, the sinnes (wee confesse it) which are in [Page 69]the soule, are causes of the euils which we endure here on earth. And therefore said I, Deliuer my soule, de­liuer my soule; that is to say, Forgiue me my sinne, for it is the slauerie of sinne that bindes it. For if the Son makes vs not free, if he bindes not the strong ene­mie, who hath vs in hold, how shall wee euer see our selues set free? and when he shall haue made me free, I am assured that euen this bodie of mine shall finde some ease. For what meant he, when as he healing one sicke of the palsie, said to him; Sonne, thy sinnes bee forgiuen thee? but this, namely, that for the obtai­ning of this remission, I [Page 70]must approach neere vnto thee with the conuersion of life; and this conuersion cannot I bring, vnlesse thou giuest it mee, neither draw neere vnto thee, if thou doest not draw me. There­fore haue I said with the Prophet, Turne thou to me, and deliuer my soule, and saue me; that is to say, Turne thou to mee, and I will turne to thee; and when I shall returne to thee, thou shalt forgiue me my sinnes, and shalt deliuer mee from all my euils. So Lord, fin­ding my selfe wholly lost in my selfe, I seeke for all in thee; I aske of thee the knowledge of my sinne, contrition, conuersion, re­mission and life, and the life [Page 71]I say, both of this body & of this soule, that I may owe, and owe againe and againe all vnto thee; and that I may glorifie thee both in bodie and soule. O Lord, it is the prayer which thy seruant hath else-where taughtime:Psal. 51.7, 8. Purge mee with hyssope, and I shall be cleane; wash me, and I shall be whi­ter than snow: Make me to heare ioy and gladnesse, the ioyfull newes of the remis­sion of my sinnes, and the bones which thou hast bro­ken shall reioyce; this flesh which thou hast afflicted so much, shall be made whole; this spirit which thou hast humbled in this flesh, shall giue thee thankes and glorie. For, O Lord, suffer [Page 72]mee, I beseech thee, to speake vnto thee, that am but dust and ashes; When thou shalt haue reduced vs againe to ashes, those ashes will they praise thee? what honour canst thou haue of the dust? and who of those that descend in silence into the graue, shall giue thee thankes? But, O Lord, re­store vnto vs our life, ren­der to vs our health, which is the life of our life, and without the which life is but a shadow of life, and our life shall be vnto thee a con­tinuall Sacrifice, vnto thee a perpetuall Canticle. Re­store it to vs, O Lord, and let vs render it to thy glo­rie. Render it to vs, and let vs consecrate it to thy vi­ctorie. [Page 73]Restore it to vs, to edifie thy people, instruct the ignorant, to direct those children which thou hast giuen vs, before we die, in the way of their saluati­on, and of thy glorie. (And thou knowest, O Lord, whether wee pray thee not for this day and night.) And finally (O God) that all that is within vs and of vs, with heart, with voyce, with action, may meditate on thee, praise thee, serue thee, and that not for some dayes, but for many yeeres; for, O Lord, I know that long life is giuen as a bles­sing vnto those that feare thee; whose bones thou preseruest, so that they are not broken; whose liues [Page 74]are so deare vnto thee, as the apple of thine eye; yea, whose death, euen this same death, which is but a passage vnto a better life, is precious before thine eyes. Now therefore, O Lord, haue wee not prayed e­nough, seeing thou art so neere? neere vnto the affli­cted? and I so much affli­cted? and shall it not bee from henceforth time for thee to withdraw me from this euill? these ashes from the ashes? this dust from the dust? Behold,

[Page 75] 6. I am wearie with my groanings, all the night make I my bed to swimme; I wa­ter my couch with my teares.

7. Mine eye is consu­med because of griefe, it waxeth old because of all mine enemies.

O Lord, is it not then yet enough? and what o­ther conuersion doest thou require of me? what, hast thou not turned thee to me in earnest? hast thou not beheld me with the eye of thy mercies, seeing that my heart is melted into teares? Otherwise, O Lord, who could haue drawen out these waters and riuers out of this rocke? so many [Page 76]teares out of the hardnesse of my heart? So Lord, when thy seruant Peter had sin­ned against thee, thou be­heldest him, and he wept; hee wept in the bitternesse of his soule, hee wept, and withdrew himselfe from the persecutors. O Lord, grant vnto this stone that it may cast forth, and shed in like manner, not the teares of Esan, but the teares of Pe­ter, and not lament the losse of the inheritance of this world, but the withdraw­ing of thy fauour; and then I may triumph with thy seruant Dauid; Auant my flesh; get you gone, O De­uill; backe, O temptations; depart from mee, O yee tempters.

[Page 77] 8. Depart from me all yee workers of iniquitie, for the Lord hath heard the voyce of my weeping.

O Lord, they said vnto me, Vnto whom doest thou crie? the Lord dwels farre from men; there is a great gulfe betweene sinners and him; and thou, who art thou? O Lord, I haue found on the contrarie, that thou art neere, and surely very neere; for thou hast not onely heard my crie, but my sighes also: I said, I will hold my peace, I will be dumbe, I will not open my mouth, for thou hast done it. I held my peace, and thou heardst my si­lence, [Page 78]my sighes; O Lord, where couldest thou be but neere me? where couldest thou bee, but in me? Cer­tes, O Lord, there is no­thing that is farther off from man than thy selfe, from sinne than thy iustice; therefore thou art said with good reason to be farre off from vs. But there is no­thing also neerer to vs than thy selfe; thy well-beloued Sonne, who is one nature with vs, one essence with thee, who came downe to vs, and hath filled the gulfe, who was clothed with our flesh, & of whom we are flesh of his flesh. It is in him, O Lord, that thou doest behold vs, in him that thou art neere vnto vs, [Page 79]in him that thou drawest neere vnto the greatest sin­ners. For whom came the Physitian, but for the sick? for whom the ransome, but for captiues? and for whom hath righteousnesse beene made sinne, but for sinners? therefore depart from mee ye tempters, for hee hath heard the voyce of my wee­ping; Depart from me, for

9. The Lord hath heard my supplication, the Lord will receiue my prayer.

Happie therefore am I, that haue God for my Ad­uocate, and God for my Iudge, God for my Credi­tour, and God for my Sure­tie: if God be for me, who [Page 80]can be against me? When he iustifieth, who can con­demne? Behold, O Lord, they said, Thou maist wait long enough, time seemes nothing to him that is not subiect to it; and doest thou thinke that hee will come down expressely from hea­uen to helpe thee? Surely my flesh hath spoken as one of the foolish women spea­keth, hee that receiueth good at thy hand, why not also euill? Satan also hath endeuoured to surprize me with his sophistrie; who can helpe vs better in time, than hee that hath made both vs and time? Behold, O Lord, thy seruant hath no sooner sighed in his heart, but thou answerest; [Page 81]hee hath no sooner made his request, but thou gran­test it; hath no sooner prayed, but thou lendest a gentle eare vnto it. O Lord, let my supplication bee an­swered, as it was vnto Da­uid, the confession of my sinne answered in the re­mission thereof, the paine of my bodie in health, the affliction of my Spirit in consolation. And

10. Let all mine enemies be ashamed and sore vexed; let them returne and be asha­med suddenly.

They haue said, O Lord, where is his God? let them see thee; they haue said, in vaine prayeth he; let them [Page 82]see me againe. They haue troubled my spirit, let them be troubled. My flesh that hath tempted me, let it blush for shame. Satan, who hath assaulted mee, let him get him hence. I, O Lord, will blesse thee, who hast taken this bodie out of the graue; I will praise thee for euer, who hast deliuered my soule from death, and saued mee by and through thy Sonne, who was deliuered and died for our offences, and was raised againe for our iustifica­tion. Amen.

OVerwhelmed with griefe in my flesh, oppressed with a­stonishment in my spirit, [Page 84]with sorrow in my soule, in danger to yeeld my selfe vnto the words of the vn­aduised, who vpon the re­doubling of such rude blowes, did murmure a­bout me; Where is now his God, that God whom he did call vpon so oft; my selfe to mutter between my teeth; where are indeed those infinite bounties? And wherefore hast thou sued mee as an aduersary, hast made me a But to thy most rough arrowes? I heare the wise man mildly saying, My sonne, despise not the chastening of the Lord, neither be weary of his cor­rection: For whom the Lord loueth hee correcteth, euen as a father the sonne in [Page 85]whom hee delighteth.

At this word I breathe a little, and come by little & little to my selfe: this word as good strong Vinegar comforts my spirits, re­stores my pulse, brings me out of sounding, restores life to my soule; one drop of this soure sweet liquor on my tongue baked with griefe refresheth it, chan­geth its blacknesse, yea, its language. Why then be­gan I to say to my soule, this despaire will it change into hope? From a Iudge, O Lord, whom I did dread thee, and an angry Iudge, shal I feele thee as a Father, a louing Father? shall it be then true, that these rude chastisements are to mee [Page 86]signes of thy loue, seales of mine adoption, the earnest of my saluation, and first-fruits of thy grace? There­fore will I hold this liquor in my palate, gargarise my mouth therewith, that it may penetrate my heart, go to the bottome of my soule; for when men are af­flicted, it is from Gods hand; in this hand will he be heard, with this hand he speaketh. And these af­flictions are chastisements to his owne, though pu­nishments to others; with the same hand he doth af­flict them and heale them, with the same rod he beats them downe and raiseth them vp, beats downe the flesh, raiseth the soule. If [Page 87]you behold the wound its opening, and the bloud he drawes from vs, he seemes not much differing from an enemy; if his soft hand, if his tender affection, if his wholesome intention, seeing hee is thy Creator, thy Redeemer, how much doth he exceed any Surge­on, be he neuer so much thy friend, yea, any father whatsoeuer?

And it is alwaies a great point for vs to consider, that our afflictions come from God, make a part of his prouidence. For to o­mit that the creature ought to yeeld to the whole and soueraigne power of the Creator, (we doe yeeld so much to the power of a [Page 88]Prince, and that without reply) All-wise and iust that he is, can he doe any thing either without rea­son, or without iustice? and are they not therefore ei­ther trials of our faith, or chastisements of our sins? yea, all good that he is, a louer of his creature, can he doe ought but in goodnes? in mercy w^ch surpasseth all his works? to the edificatiō therefore of his Church? to our owne saluation? for our profit, saith the Apostle, Heb. 12.10. that we may be made par­takers of his holinesse, wee may profit in holinesse, we may walke from faith to faith, from obedience to o­bedience.

My son, then saith the wise [Page 89]man, despise not the chaste­ning of the Lord. The wise man, wise from elsewhere than from flesh and bloud, inspired truly from God in this matter, who teach­eth vs here as his children; and seeing that he is inspi­red from God, God by his mouth teacheth vs as chil­dren of God. Despise not, saith he: and who can de­spise this discipline? as well may he ward his thun­derbolts. Who can be ex­empted from them? de­cline his iurisdiction, or es­chew his censure? It is therefore as much as if hee should say, vndergoe it wil­lingly, take it in good part; suppose it to be a lesson which he giues thee in his [Page 90]Schoole. The slaue flies be­fore his Master, who feares more the scourge than his anger. Doe not thou doe so; childe that thou art, feare more his anger than his rod; feare more thy sin the cause of his anger, than his anger it selfe. But if he sheweth thee his rod, hum­ble thy selfe, kisse it, yea, a­dore it. A dore in thy God his benignity, who daignes to visit thee, whether in chastisement, or in triall, & alwaies finds in thee too much matter of chastise­ment. Tell him with Da­uid, Psal. 23.4 Thy rod and thy staffe they comfort me. If he strike thee, if hee cast a stone at thee, he is thy shepheard, thou wentst astray, he sets [Page 91]thee in the way, and there­fore the wise man calls it discipline, not punish­ment. Discipline, because by these afflictions hee keepes thee to schoole, hee conformes thy motiōs, thy actions to his holy word. A discipline surely in his in­tention, how rough soeuer it seemeth to thee, because it tends wholly to thy in­struction, not to thy destru­ction. A discipline also on thy part in its effect, if thou takest well thy chastise­ment, doest amend, and re­turne more and more vnto him. Take it therefore in good part, husband it well, for he addeth, neither be weary of his correction.

Not onely despise it not, [Page 92]but vndergoe it, not for once, but often; if he redou­ble, if he return often to it, be not weary of it. But tru­ly, who is not weary of the mildest reprehensions of his best friends, and whose eares and head are not bro­ken therewith? Why then when God redoubleth his blowes on men, and that with so heauie a hand, who can subsist? I, but attend with patience, and be not weary thereof: Certes we haue the same reason both to suffer this chastisement, & to perseuere in this pati­ence, if we consider that it is God who continues it, all iust, all wise; he doth it for our good, who is all good­nesse, all mercy. And see­ing [Page 93]we doe not complaine of the Physitian who pur­geth vs at seuerall times, nor of the Surgion who searcheth the wound, and that oftē in a day, though it be neuer without paine, yea smarting paine; when God dresseth our sinne, an obsti­nate euill, a mortall plague cleauing to our spirits, yea, to our marrow, shall wee complaine if hee resumes the Launcer, presseth the venome out, applies at di­uers times the searing iron, or the cautere? according as the vlcer threatens an is­sue, or that the humour in­citeth it selfe against the cataplasme, according as we are, and he knoweth vs, redoubleth his visitation [Page 94]either with the Launcet, or the Dose.

Be not (therefore) weary when the Lord doth correct thee; why then, what shall wee doe? accustome our selues to Gods rod, become lumpish or vnsensible? But on the contrary, God will haue thee to feele him, to vnderstand him, feele his blowes, know the cause thereof, feele thy selfe by them, and woe vnto him that rouseth himselfe not vp. Hee loues the childe that vnderstands him at halfe a word, that is not dul, but is sensible of the cha­stisement, shakes at the very shadow of his rod. Pati­ence is not a stupidity or a want of apprehension of [Page 95]griefe in paine; it presup­poseth on the contrary a griefe, a suffering, but the quicker the paine is, the greater is the patience, which proceedeth from faith, and produceth also obedience; faith, which maketh vs turne our eye to the cause, rather than carry our hand to the sore: Faith, which makes thee mount vp to God, to receiue from his hand that which hee pleaseth to giue, to descend into thy selfe, to examine thy soule, turne ouer the leaues of thy conscience, to finde there that which dis­pleaseth him, to dislike thy selfe, confesse thy debt, haue recourse to his benignity. And that is it which hee [Page 96]bids thee, be not weary whē God doth chastise thee; this is the exercise properly w^ch thou must vndertake. What haue I done? what haue I not done? behol­ding thy selfe in the glasse of the law, measuring thy selfe with his graces; the Law that shewes thee his will, and thy sinne; his graces, which according to their proportion doe mul­tiply it, according as thou hast receiued more, and didst owe more. An exer­cise where the best men neuer want worke, where the more they haue, the more they finde, the more cleere sighted they are in their infirmities, sensible of his anger; yea, although [Page 97]that God doth visit them; especially to put them to the proofe, to make it ap­peare vnto the world what the power of his spirit can doe in their weaknesse; vn­to Sathan himselfe, what their faith can doe against his tentations, against his malice, against his warre­fare; they omit not to draw that profit from thence, seeke for it themselues, and they neuer want it; they know that their 1 Pet. 1.7 faith as gold in the furnace is to bee tried with fire, (how many are there who otherwise faile at the touch, and how pure soeuer they seeme to be, haue but too much drosse and skum, where­with at all times they are [Page 98]ouercharged) that Vers. 7. the tri­all of their faith, being much more precious than of gold that perisheth, might be vn­to praise, and honour, and glory at the appearing of Ie­sus Christ, according to that which is elsewhere said of this chastening, Heb. 12.11. for the present it seemeth not to be ioyous, but grienous; and therefore thou art weary thereof: Neuerthelesse af­terward it yeeldeth the peaceable fruits of righte­ousnesse vnto them which are exercised thereby. And therefore thou better in­structed by the wise man, Bee not weary of his corre­ction:

And the reason follow­eth; for God is so gentle [Page 99]and courteous, that he dis­daineth not to render a rea­son of that which hee doth to vs his poore miserable creatures. For whom the Lord loueth hee correcteth, euen as a father the sonne in whom hee delighteth. Not him whom simply hee lo­ueth (his loue is powred ouer all creatures) but him whom hee loueth tenderly, whom of a creature he hath daigned to make his child, of whom hee will haue a particular care: so that this discipline of affliction makes a difference between his children and strangers; yea, a difference betweene his owne children in re­gard of the degrees of his graces; so that the Apostle [Page 100]groweth confident, yea, presumeth to say to the He­brewes: Heb. 12.8. If you be without chastisement, whereof all are partakers (namely, all the faithfull) then are yee ba­stards, and not sonnes. Al­ledge not vnto mee, that ye are the children of God, yee are not his schollers: Heb. 12.6. For the Lord chasteneth him whom he loueth, and the more certes he loueth him; for saith hee, Hee scourgeth euery sonne whom hee recei­ueth; whom particularly he adopteth into his familie, he measureth him his corre­ction according to his loue. And so indeed we let passe many things in our ser­uants, w^th we correct, w^ch we cannot beare with in our [Page 101]children; in those not re­prehending ought for the most part, but that which hindreth our businesse and profit; in these with a cor­diall loue, with a curious eye, with an exact iudge­ment, regarding, exa­mining from the head to the foot, desirous to frame and order them to the best gestures in their behauiour and carriage; so that hee that doth it the oftner, is re­puted the better father. Prou. 13.24. & 23.14. Hee that loueth his sonne (saith the Wise man) cha­steneth him betimes, deliuers his soule from hell. Indul­gence and forbearance, as they cause contrarie effects, so doe they giue him a con­trarie qualitie and name: [Page 102] He that spareth his rod, ha­teth his sonne. And the A­postle doth ordinarily ar­gue from our carnall fa­thers, to our principall Fa­ther; in as much, certes, as loue regardeth care, and care discipline; where dis­cipline and correction is wanting, there care seemeth to wither, yea loue, yea and father-hood it selfe. Why then it is a marke vnto vs, that wee are children when God correcteth vs, if wee receiue this chastisement as from a father with obedi­ence. Heb. 12.9. We haue had fathers of our flesh which corrected vs, and wee gaue them reue­rence. We haue interpreted and taken those corrections in good part, wee haue ac­knowledged [Page 103]them, and re­uerenced, and respected them with an awfull obser­uance; and the matter was onely to dispose and con­forme vs to this life. Heb. 12.9. Shall we not much rather be in sub­iection vnto the father of spi­rits? vnto him, who by the afflictions of this flesh, qualifieth and composeth our spirits. And liue; to prepare vs, to frame vs to another life: A signe, say we more, that wee are chil­dren, in whom God takes his delight: For, saith he, whom the Lord loueth, hee corre­cteth, not onely as a father the sonne, but, the sonne in whom hee delighteth, the childe whom hee cheri­sheth, the childe for whom [Page 104]he keepeth an inheritance, that heauenly inheritance whereof hee maketh vs co­heires, with that Well-belo­ued in whom hee is well plea­sed; in whom and by whom alone, in vs and with vs he is well pleased: Eph. 1.5. He hath predestinated vs vnto the adoption of children by Iesus Christ to himselfe, ac­cording to the good pleasure of his will: whereupon wee ought surely to say with the Psalmist, Before Psal. 119 67.71. I was af­flicted I went astray, it is good for me that I haue been afflicted, that I might learne thy statutes. Thy chastise­ments, O God, haue beene for my conuersion, for my correction: with the Apo­stle also, Iam. 1.12. Blessed is the man [Page 105]that endureth temptation, for when hee is tried hee shall re­ceiue the crowne of life, which the Lord hath promi­sed to them that loue him. In as much, certes, Rom. 5.3, 4, 5. as tribu­lation worketh patience, and patience experience, and ex­perience hope, and hope ma­keth not ashamed, because the loue of God is shed abroad in our hearts by the Holy Ghost, which is giuen vnto vs; whereupon hee saith we glorie in tribulation al­so: In as much also as Rom. 8.28. all things worke together for good, as it were in emulati­on one of the other, to them that loue God, to them vnto whom by his loue shed abroad in their hearts, hee hath giuen to loue him, [Page 106] called according to his pur­pose; in as much in a word, that in all things bee they neuer so difficult, Vers. 37. wee are more than conquerours through him that loued vs, our Lord and Sauiour Ie­sus Christ, beloued with so strong a loue and coniun­ction, that in him and by him the father loueth vs, the father vouchsafes to de­light in vs; where we crie confidently with the Apo­stle, that Rom. 8.35, 38. neither tribulati­on nor distresse shall separate vs from the loue of Christ; in those tribulations he ac­knowledgeth his badge, nay not death it selfe, nor any thing that may happen vnto vs, how sharpe soeuer it bee, from the loue of God [Page 107]which is in Christ Iesus our Lord. Nay rather they doe assure vs they doe testifie vnto vs his loue, are vnto vs pledges of his grace and good will, first fruits of his glorie.

But here the flesh repug­neth. Why, saith it, shall affliction be a marke of the children of God? why then all they who are cha­stized, are they his children? Contrariwise, looke about you, see in how many sorts this marke is defectiue. I but the wise man saith not, that all those whom God strikes are his children, for thē what should become of his iudgments, so frequent on strangers, on the wic­ked? But he meanes that all [Page 108]his children, those to whom he vouchsafeth to be in his house, are subiect to feele his hand; and children as they are of his mercie, they feele it not in his anger, as those children of wrath; but in his mercie. And wilt thou know the difference? those impute it to fortune, to nature, to mischance, thinke on nought but on their paine; if any thought of God enters perhaps in­to their mindes, they smo­ther it presently, ready to doe worse if they doe but escape. These in their paine feele the hand of God, thinke on their sinne, for­get their paine; conuince themselues, and conuicted, humble themselues at the [Page 109]foot of his clemencie; more ashamed of their offence than of their punishment, more confounded in them­selues before the benigni­tie of such a father, than be­fore the inflamed anger of the most rigorous Iudge; walking henceforth warily, not so much for feare of in­curring his indignation, as out of a desire not to com­mit any thing vnworthy of his adoption, of his family. So doe we read of Pharaoh, when he feeles the lice and swarms of flies, & the other rods of God, according as he doth redouble them, he grieueth, is disquieted, is impatient, makes a capitu­lation with God; but eft­soones returneth, who is [Page 110]that God, whom you doe so much alleage? it is maruell hee saith not, Let mee see him, and thereupon hee hardneth his heart. Gods rod went but to his backe, little sensible thereof in his soule. On the contrary, Dauid sees the destroying Angell smiting his people, threatning very neere his owne person, forgets his owne danger for his sinne, readie to redeeme Gods an­ger with the losse of his life; 2 Sam. 24.17. Lee I haue sinned, saith he, and I haue done wickedly; but these sheepe, what haue these done? let thine hand I pray thee be against mee, and against my fathers house, be­cause he was sensible of his sinne, insensible of his [Page 111]paines. Grieue not there­fore when God chasteneth thee, rather grieue when he correcteth thee not; feare that hee hath forgot thee, and left thee to thy selfe: thou oughtest to suspect those prosperities which thou drinkest in long draughts. The sicke man, who hath neuer so little iudgement, takes it for an ill signe, when the Physitian permits him to take any thing, lets him drinke wine in his full feuer, because he forbids nothing to despe­rate sicke folkes, hee neuer maketh incision on those that are mortally wounded; there is both reason and art to let them die at leasure.

I but it is the correction [Page 112]of a father, the chastisement of a sonne, to cut off an arme or leg, pull out our eyes or bowels; and shall wee not thinke that these words serue rather to lull vs asleepe? for what could the greatest enemie doe to vs more in the heat of his an­ger? I but vnaduised flesh refraine thy selfe, it is God that speakes: and if thy vine could speake, and should vpbraid thee, and tell thee how often thou makest it to weepe, when thou cutst it, and cutst it a­gaine, leauest but a twig in an vnassured hope notwith­standing of more fruit; Good husband-man, as thou thinkest thy selfe to be, wouldst thou not mock [Page 113]at it? And how often to heale the bodie, to preuent a Can­grene, secst thou the arme, the leg offred to the Surgeons saw, without caution or assurance to be bettered, to a losse, to an an­guish both certaine & extreme? Why then ought we not to suf­fer in this bodie, and in all worldly things, to heale, to soue the soule? of God aboue all, who hath made the soule and bodie, Creatour of this vniuer­sall world, who knoweth how farre the dammage of our body, the losse of this present world may serue, may contribute to the saluation of our soules?

But behold I see what trou­bleth thee, I am the nian, Lam. Ier. 3. 1, 3. sayest thou, that hath seene affliction by the rod of his wrath; surely against mee is be turned; hee tur­neth [Page 114]his hand against mee all the day. He hath taken from me an onely sonne, and thorow the sonnes side hath pierced the mother. A sonne in the flower of his age, the stay of my decli­ning yeeres in this corrupted age; a bud of manly vertue, al­ready the honour of his age. A woman, a wife, my counsell in perplexitie, my comfort in ad­uersitie, a continuall spurre to good, surpassing most, yea all, both in regard of her sex, and of that age. And thereupon thou framest thy reply. And there­upon Satan doth tempt thee; Thy force and thy hope in God is gone. I but consider that wee must all die, and by Gods will according as it pleaseth him to call vs. This call is our calling, he hath preuented thy sonne by [Page 115]his mercie, hee hath taken him away from corruption, (what caution, what securitie, be it ne­uer so firme, can one haue to swim against the streame of this [...]uption) hath taken him a­way from hence with honour, hath aduanced and taken him vp into his glorie. Setapart the interest thou hast; hast thou oc­casion to complaine? And wouldest thou, O miserable man, on the hazard of his soule, haue thy condition amended? to support some few yeeres which remaines to thee, see him deliuered and giuen ouer to the windes of youth, the waues of vanitie, among so ma­ny rockes, yea amongst so ma­ny Sirens? Hee tooke a little while after thy wife away. But note his prouidence, by the [Page 116]death of that deare Sonne shee was weaned from all pleasure, from all hope in this life. And so to weane our children, to set them forwards, to vse them to a better food, we vse to [...] Orpin on the nurses brest A while after thy wife melted with griefe, wearied and tired with anguish, cloyed with daies, desirous of a better life, God tooke her away from thee, and that before thine eyes, thy selfe, thy soule, thou wilt say and thine owne entrailes. But wouldest thou not haue made conscience, for thy content­ment, rather than for hers, to see her endure, not able to dure vn­der such a torture? But seeing we must all part from hence, lo­uing her so tenderly, wouldst thou haue preceded her de­cease? [Page 117]And knowest thou what yeeres remaine thee after her; and with what loue then woul­dest thou haue surcharged her, ouerwhelmed her with such griefe, to see thee die before her? yea, if thou wouldest but consi­sider thine interest; what grea­ter good, yea almost what other good ioyned with hers couldst thou draw, than from the death of thy wife, who after hauing beene giuen thee thirtie yeeres and more for an helpe to liue well, thou hast had her as an ex­ample to die well, dying vertu­ously, Christianly, for others to take example by? to learne of her and in her (a liuely lesson at the very stroke of death) to crowne, to conclude thy life?

But in stead of replying, thou redoublest thy complaint, why [Page 118]could not God take mee some other way, and whether it hath beene to chastize mee, or to proue mee, had hee no other meanes, but hee must needs come to extremities? But whe­ther it be to make thee feele his rod, or to put thy faith in eui­dence, what could he doe more? His goods giuen thee by his mercie, and worldly honours, how often hadst thou spurned at them, trod them vnder foot, made vile account of them? what had it been then else, than to haue strucke thee vpon thy cloaths, to try the valour of a Souldier in a pettie game, the constancie of a Senatour in a pupper. In that one therefore which remained to thee, where­of thou wert sensible, hee hath strucken thee, who knoweth [Page 119]thee better than thy selfe doth; elsewhere it had beene vnpro­fitable, yea ridiculous. He hath strucke thee but in his mercie, to thy saluation,Iob 5.17, 18. for happie is the man whom God correcteth, for hee maketh sore and bindeth vp, hee woundeth and his hands make whole. And therefore learne to say more and more to God with Iob, neither be weary therof;Iob 13.15. though he slay me yet will I trust in him. And notwith­standing protest holily with him, euen vpon that point, but I will maintaine mine owne wates before him, all these temptati­ons shall not slacken my course, but rather shall settle mee in his seruice, frame me and resolue me thereto. And then doe not doubt,Iob 42.12. but that God will blesse thy latter end more than thy be­ginning. [Page 120]That hee will restore vnto thee not the double, as to Iob, but an hundred fold, when hee shall restore vnto thee those whom thou bemoanest, and thee to them; but glorious, but in his glorie,1 Cor. 15. when these sensu­all bodies sowen in corruption, in dishonour, in weaknesse shall rise spirituall bodies, in incor­ruption, in glorie, in power; when all together at the voice of the Arch-Angell,1 The. 4.16.at the trump of God, wee shall rise out of the dust, wee shall meet the Lord in the aire, to dwell, liue, reigne, and triumph with him for euer. Amen.

These wholesome simples (O Lord) doe I gather in thy Garden, in thy holy Word, and doe compound them, and dis­pose of them, but vnprofitably [Page 121](this flesh doth so much re­pugne) if thy Spirit doth not apply them vnto me. Therfore, O Father, God of patience and comfort, effect in mee this thy worke; behold my wounds, powre therein the sweet balme of thy Word, giue it vertue and efficacie; let this paine turne into conuersion, these medi­cines into comfort vnto my soule. That I may haue matter to cry out with the Prophet, O Lord, Isai. 12.1, 2. I will praise thee though thou wast angry with me; for I acknowledge it, I had need thereof; I adore thy mercie in the scalding water of thine an­ger, but I adde also with one tenour in full confidence, Thine anger is turned away, and thou comfortedst me; behold the Lord Iehouah is my strength, and my [Page 122]song, he also is become my salua­tion; for his holy name sake, in his Sonne Iesus Christ our Lord, Amen.