THE Second Part Of the Sanctuary of a troubled soul.  
Newly enlarged BY jo. HAYWARD.  Psal. 19.18. 
The poor shall not always be forgotten, the patient abiding of the meek shal not perish for ever.  
LONDON. Printed by I. W. for Cuthbert Burbie. 1607.   


1 THe state of the soul of man before his fall.  
2 The state of the soul of man after his fall.  
3 The state of the soul after regeneration.  
4 The first cause wherefore the will is inclinable to sensuality.  
5 A s●●●id cause of the same inclination.  
6 Remedies against the natural weakness or corruption of the powers of the soul.  
7 Meditation and prayer inseparable twins.  
8 Of imitating or collecting out of other authors.    

To the Reader.  
MAN, at his first creation, had a reasonable soul,( the very breath of God) infused into him: wherein original iustice( the image of God) was most lively and lovely by Gods hand engraven. Hereby, al the powers of the soul were per●●●● and accomplished in their nature, being both able and expedite, for the orderly execution of their functions. The reason and understanding were clear; the will and affections ordinate; the sensual faculties, not onely restrained from evil, but constrained to be serviceable to good. So that reason had full power and dominion over the will, and the will did govern the sensual appetites; being the mean to hold thē in obedience unto reason.  
But when, by the fall of Adam, original iustice was lost; when the image of God was defaced in man; reason, which is the life of the soul, was much enfeebled; the will was disordered and depraved; the sensual powers did tumult, and break loose from their obedience: and haue ever since run to their objects, with so violent a course, that commonly they draw the will after them. which also flattereth feeble reason( as eve enticed Adam) to taste of the forbidden fruit; even to submit itself to the service of sensuality; partly, in contriving means for accomplishing that which it doth affect;& partly in framing, either justifications, or excuse, or concealment for the same. So that then, the first order of subiection& rule being inverted, or rather perverted, subverted, euerted in the soul; the sensual faculties had full dominion over the will; and the will did govern& guide reason; being the mean to hold it in obedience unto sense.  
And although after our regeneration, reason, with assistance of the will, first enabled, then directed and governed by grace, recovereth such power over the sensual faculties, that it may( in some degree) and often doth reduce them to the first order of their obedience; yet for the most part it happeneth, that it is, either weak or unwilling to execute this power:& that especially for two causes.  
The first is, for that the will, which is placed between reason and sensuality, and apt to be applied to either, contracteth the first familiarity( which commonly is most firm) with sensuality. And this is done, principally in our childish age, and partly also in the yeeres of our youth, in which time the will is guided by sense and is little or nothing commanded by reason. whereupon it followeth that the passions of sensuality, being by long custom, strong, familiar,& pleasant to the will; and the first motions of reason, by reason of novelty, weak, strange and distasteful: it giveth itself fully to the familiarity of sense, and is afterwards hardly recovered, to break that amity▪ and to knit into acquaintance with reason.  
The second cause is, for that the sense giveth present payment of a certain shadow or show of good; namely, of some sensual commodity or delight: but the reward of reason, the true essential good which reason promiseth, and faith assureth, for a virtuous and godly carriage of our lives, is vpon a day: nothing in present, but onely hope,& some small earnest of the promise. Now, although wee know that there is no comparison between these in value, yet this false show in such sort bewitcheth the will, that it is content to entertain and embrace the present apparance, and to desist from pursuit of the true future good. And thus the will being depraved, and drawn down to the love of those things which are pleasing to the sense, reason is either so seduced thereby, that it is carried in the same course of sensuality, or else remaineth so dejected in power, that it is altogether unable to restrain the same. either the iudgement is so blinded, that it cannot discern what it ought to do: or the strength so disabled, that it cannot do that which it doth discern and judge fit to bee done.  
Now, to correct this natural either weakness or corruption of the powers of the soul, and to retain them in that order of obedience and command, which is not onely just but expedient for the soul: three exercises of Religion are, both proper, and also necessary: fasting, meditation, and prayer. Fasting, to break the power of sensuality; meditation, to stir up and strengthen the forces of reason; prayer to invocate& implore grace; which onely is able to rectify the will,& to curbbe and control the sensual appetites.  
The first of these, is properly an exercise of the body; the other two are exercises of the soul. Fasting may oftentimes be separated from meditation and prayer; and is then only to be used, when the body is thereby made more serviceable to the soul But meditation and prayer are inseparable twins; like those of hippocrates, which did feed together, sleep together, ioy together, weep together, live together, die together: or like a pair of turtles; whereof one being taken away, the other will first languish, and afterwards die.  
Prayer disposeth our souls to meditation; meditation supplieth matter to our prayer; both give strength and life, the one to the other.  
Meditation prepareth our souls, and maketh them fit to receive God; prayer inviteth that glorious guest; both do entertain him, and make him pleased therein to abide.  
Prayer is the speech of the soul unto God; Meditation is the speech of God to the soul; both make a familiar conference and conversing between God and the soul.  
For this cause I haue endeavoured, in framing these deuotions( which are the best account that I can yield to the world of my Sabbaoth dayes employmentes) so to entermixe meditation and prayer, that they may seem, as it were, twisted into one thredde. always to begin, and to end our meditation with prayer; oftentimes in the midst of meditation to break into prayer; sometimes in the midst of prayer to pause upon meditation. Which course, how comfortable it may bee to the consciences and souls of other men, I do not certainly know, I could but only make thereof conjecture by myself.  
What hath been my performance herein, I will neither extenuate nor extol. There is nothing, but the goodness of God, which I will extol; there is nothing, but my own weakness, which I will extenuate and excuse. For other particular passages let them extol, who are privy to their own negligence,& want of pains; let them excuse, who will make others privy to the same. Onely, I will add a few words for answer to those, who make light estimation of these and the like labours, vpon conceit, that they are collected out of other Authors.  
First, this argument having been so long, so often, and yet never sufficiently handled, and to the worth, it is impossible that much should bee said therein, whereof much hath not been spoken by others. And yet the variety may bee exceeding great. even as the same matter of wood and of ston, is neither polished nor fashioned in all buildings alike.  
Secondly, it is accounted our niceness, or rather negligence in this point, whereby many writings are like unto the plant Ephemeron; which springe●h, flourisheth and fadeth in one day. Whereas in all faculties, their writings haue stood for longest continuance, who haue made fairest use of other Authors. For my own either iudgement or opinion, as I do nothing the more value the Spiders web, for that she draweth it out of her own bowels; so do I not esteem the less of the honey comb, because it is gathered out of many flowers.   

THE Contents of this second part.  

AN Epistle to the Reader.  
A short prayer to he said when we begin to settle ourselves to our deuotions. The Sinner examining the actions of his life, findeth himself enfoulded i● the snare of Gods wrath: Fol. 1 Of the severity of God against sin, and how grievous every sin is which willingly we commit. fol. 24. Of the pains and punishments which Christ endured for sin, and first of his agony in the Garden fol. 47 Howe he was sold, betrayed and apprehended. fol. 59. § 5. How he was carried before Annas, before Caiphas, before Pilate, before herod, and lastly before Pilate again. fol. 61 How he was scourged. fol. 73. How he was crwoned with ●… orns, clothed in purple, openly ●… corned, and presented to the Iewes. fol. 85 How he was condemned,& forthwith lead to the place of execution fol. 99. Howe he was crucified. fol. 117 Howe he was mocked, and ●euiled, and how he prayed for his enemies. fol. 129. How he pardonned the thief, how he tasted vinegar and gull, and howe he cried to his Father. f●l. 143. Howe he died and howe they opened his side with 〈…〉 spear. fol. 159 again of the grieuousness●… of sin and what means Go●… useth to withdraw us from the same. fol. 178  
A Prayer. fol. 197  
Another Prayer. fol. 212    

A Short Prayer, to bee said, when we begin to settle ourselves to our deuotions.  
1 WHen God doth most observe vs.  
2 In what confidence we approach unto God.  
3 The preparation of ourselves, before wee presume to speak unto God.  
4 fervency without discretion is no other then fury.  
5 Desire of spiritual things is the price whereat they are set.  
6 Many petitions God can hardly deny.  
7 The greater our perseverance is, the greater shall be our abundance.  
8▪ Who especially are troubled with wandring thoughts.  
9 We haue lost the rule over the powers of our soul.  
10 The greatest misery of mans heart.  
11 The powers of prayer to change our soul.  
12 The condition which maketh our prayers effectual before God.  
13 Our falls should be an occasion to us of more stable standing  
14 God is a severe exacter of thankes  
15 Howe to crave spiritual, howe temporal benefits.  
16 Howe our cause is to be debated before God.  
17 What maketh our pains in serving God to be sweet.  
O Most glorious lord, most gracious Iesu Christ, give me not onely leave, but help, yea power, to prostrate my unworthy soul, and to power out my weak petitions, in the presence of thine Almighty majesty, in the view of all thy holy, and honourable court of heaven; both with fear to offend, and faith to obtain. For, although at al times, thou dost observe, and they serve vs. yet most especially, when wee present ourselves to speak unto thee face to face. Inspire my soul, with what affections it should think of thee: teach my tongue, with what words it should both praise thee, and pray unto thee: instruct me, O good Iesu, with such an humble heart to entreat thee, that thou maiest favourably hear me, and mercifully grant me my requests.  
behold, O King of glory, as a weak& wretched worm, to a God of infinite both majesty and power, as a guilty& grievous sinner, unto a most just and severe judge; not standing vpon my own either dignity or deserts, but in confidence of thy mercies, I approach unto thee, to make manifest my miseries and necessities, and to crave thy most gracious comfort and supply. O lord of all power, and peace, in regard of the corruption both of my nature, and of my life, I aclowledge myself unworthy to speak unto thee, unworthy to look towards thee; but in regard of thy manifold mercies, I will not onely look towards thee, but look to bee relieved of thee; I will not onely speak, but assure myself that I shall speed.  
And to this end, I earnestly crave thy gracious assistance, that I may now present my poor soul unto thee, in those humble behaviours which are agreeable, both to my duty, and thy deserts. That I may talk unto thee with a reverence, which doth consist of love and of dread; rejoicing in thee with fear,& trembling before thee in ioy. And as a musician will not offer to play, before he hath set his instrument in tune; so let me not presume to speak unto thee, without diligent preparing myself; by calling into consideration; first, my offences; secondly, thy majesty and glory; thirdly my necessities; lastly, thy goodness& mercy. That hereupon I may be jointly, both cast down in humility,& confirmed in hope: and that placing myself, with all lowliness, at the lowest end of thy banquet, thou maiest come unto me in thy good time,& say: Friend, sit up higher.  

●… uk. 14.  Inflame my soul with true zeal( the true seal of thy holy spirit) that it may bee carried in a full course towards thee, with a fervency governed by discretion: for fervency without discretion is nothing else, but either a degree, or resemblance of fury. give me an ardent desire of spiritual things, which is the onely price whereat they are set; even as thou hast said, that whosoever doth hunger& thirst after righteousness, he shal be satisfied. 
Mat. 5 6   
If I do not presently obtain that which I desire, let me not therefore either desist, or relent. For, although thou dost hold back thy help for a time, yet many petitions thou canst hardly deny,& if we do persever to knock, thy promise doth bind thee to open unto vs. Therefore, so stay my strength with constancy and courage, that I may with patience& humility expect thy pleasure;& persist with jacob, even in wrestling with thee, until Thou bless me. 
●… en. 32.  Assuring myself also, that the greater my perseverance shal be, the greater shal be my abundance; and that the coming at length, will recompense the long expecting; even as thou didst reserve the best wine until the end of the feast; 
jo. 2.  and as the most famous men, isaac, samson, Samuel, John Baptist were brought forth of women that had been long time barren.  
Defend my weak heart from spiritual assaults. restrain my wild and wandring imaginations, which are like the fowles that came to hinder Abrahams offering. 
Gen. 15 11.  Whip out of my soul those thievish thoughts, 
jo. 2.15.  which are like to buyers, and sellers, and changers in thy Temple. Wherewith, although all men are( in some measure) molested, yet more especially such wicked weakelinges as I. even as flies swarm thicker about a sore beast, thē about a sound.  
For, our nature being depraved through sin, wee haue lost the rule which at first we had, over the powers and faculties of our souls. Whereupon, the imagination oftentimes, either riotouslie rebelleth, and beareth itself in open licentiousness; or else( like a sly slave) privily stealeth from us, before we are ware. And among al the miseries of mans life, this is one of the greatest, that it is so sensible in the things of this world, and so dull in things pertaining to thee: being to the one as a dry reede, and as green wood to the other; which cannot without pains bee kindled. And therefore, O good Iesu, settle thou my scattered thoughts, bind them together with the chains of thy love; that they range not whither they list freely, much less vnlawfuly. Let my mind be fixed so fast upon thee, that it be not distracted with other cogitations, either offensive or idle, or else impertinent; and by that means be, either altogether diverted, from a true consideration of thy presence, or interchangeably divided, in joining some other worship with thine; like the Philistines who placed the ark& Dagon together: 
〈…〉. Reg. 5.  Or like the new inhabitants which the king ●f Ashur sent into Samaria, 
2. Reg. 17  who worshipped the Lord, and also served other Gods. For, if thou shouldst come with thy graces, to enter into my soul, and find the doors shut against thee, or else the rooms taken up with strange guests; thou wilt assuredly depart again, and make my prayer to bee vnfruiteful.  
O merciful Lord, thou wert transfigured whilst thou wert in prayer vpon the mount; 
Luk. 9: 28  to signify unto us by the glorious change of thy body, what power is in prayer to change our souls. Moses also by talking with thee, had a beautiful brightness cast upon his countenance. Grant now, I beseech thee, that I may feel this force of prayer within me: let it transport my soul from all drossy delights; let it chase all evil& idle motions out of my mind; even as theeues do usually avoid& disperse, when he that is attempted calleth for help, if good friends be with in hearing.  
Grant unto me( O Lord of life) a pure intention in mind; a firm and fervent attention in thoughts. possess, yea wholly ravish my soul, with pure zeal and devotion towards thee; that I may now poure forth my prayers unto thee, for myself, with steadfast faith▪ for others, with ardent love; with perfect hope and humility for both. For so much as the principal condition which maketh our petitions effectual before thee, consisteth in presenting the same, without either presuming in our own goodness, 
Iam, 1, 6.  or doubting in thine.  
give unto me a clear sight of my sins, give me also true tears to lament them. Let me crave forgiveness of thee, with deep contrition for my offences past, and resolute purpose of amendment hereafter: that my falls may not be like the fall of an Elephant, who lieth still, unable to arise, but that they may be an occasion to me of more steady standing.  
grant me, to bee thankful unto thee for all thy benefits, with a full feeling of my present wants. Grant that I bee not so transported, with desire of those good gifts whereof I stand in need, that I become either unthankful, or unmindful of those which I haue received: knowing that as thou art both a ready and liberal bestower of thy benefits, so art thou also a most severe exacter of thanks.  
Grant me to crave thy spiritual blessings, with full and firm hope, thy temporal benefits, with entire resignation to the wisdom of thy will. Not importuning them, in greater number or measure, then thou shalt think convenient to bestow: and bearing myself assured, that whatsoever worldly thing I desire, thou wilt give unto me, either the very same, or that which shal be better for me. For I plainly see the blindness of my own iudgment:& thou knowest( I know) what is fittest both for thy glory,& for my good.  
give such comfort& contentment to my disturbed conscience, as thou shalt think most expedient, either for my exercise or for my ease. Poure thy peace into my poor soul, and by the secret inspiration of thy holy spirit, kindle, yea inflame thy good motions within me; that I may feel them forceablie, embrace them joyfully, maintain them carefully, and prosecute thē unto effect.  
Let not the exercise of prayer seem troublesome nor the time thereof tedious unto me. But grant that I may in such wise persever, and spend this little time of prayer, in debating my own cause, against me to thy iustice, and for me to thy mercy, that in the end I may arise with new supply both of courage and strength, to do such things as appertain to thy service. And as seven yeeres which jacob served for Rachel, seemed to him but a few daies for the love which he did bear her: 
Gen. 8.  so let me esteem both the time short, and the pains sweet, in serving thee for to enjoy thee.  
receive this my sacrifice of prayer and praise, inflame it with the comfortable heat of thy love, and wherein it is unperfect, amend thou the defects, who only art of power so to do: that it may be acceptable unto thee, or at the lest, that thou mayst not despise it. give me thy grace( O most gracious Lord) that I may now bend all the forces of my soul, with thine Angels and saints to praise thee: with true repentant sinners to appease thee, with poor distressed wretches to entreat thee, and with all thy creatures duly and dutifullie to serve thee, sweet Iesu. Amen.   

§. 1. THE Sinner examining the actions of his life, findeth himself enfolded in the snare of Gods wrath.  
1. habit of sin is dangerous to hold, and hard to leave.  
2 Pleasures of this life seem to be far greater then they are.  
3 All the time of our lives either sinful or unfruitful.  
4 Our best ●ctions are beutiful sins.  
5 whatsoever is unprofitable, the same is damnable.  
6 All the good that we haue done is inferior to our bodily benefits.  
7 sins more vnsauory unto God, then anything unto man.  
8 No place of avoidance from God.  
9 original sin is al sins in power.  
10 Our offences against God.  
11 Our offences against our neighbour.  
12 weaknesses and offences in ourselves  
13 A sinner may be said not to live.  
14 Our facillitie in sinning.  
15 Our best actions examined.  
16 Good instructions badly regarded.  
17 Our deuotions short and abrupt.  
18 How soon we are weary of divine exercises.  
19 Our ostentation, our coldness, our errors, our defects in doing good  
20 Our curiosity in matters of Religion.  
21 Not any one of our actions justifiable before God.  
22 sin, the death of the soul,& the life and soul of death.  
23 Death i● to be adjoined to our life.  
24 Pleasures of this life most deceitful enemies.  
25 Contempt and abasement of our selves not onely to be endured, but desired and laboured.  
26 grief for want of grief.  
O My soul; O weak, O wretched soul; feeble to all goodness able to any evil: retire thyself a while from the tiring travails of this life; lay down the load, both of heavy cares and light conceits, with which thou art extremely clogged. remove the vail from thine eyes, wherewith thou hast been carried blindfold, without any true either sight or guide; in all thy endeavours, in all thy desires; in danger to step into every pit of habitual sin, wherein it is fearful to continue, and out of which it will be hard to arise.  
Gather together, O my soul, gather thy scattered thoughts to-gether, from ranging after the light and loose pleasures of this life; much more esteemed, of those who hunt after them, then of those who haue thē: being like unto certain apple which grow in judaea, faire in show, but turning in touch to a filthy fume. Withdraw thyself into thy self, even into the most secret closet of thy conscience; shut out all things but onely God, who both filleth and encloseth al things. Consider before him, the nobility, both of thy state, and of thy end; and examine diligently, how answerable thy works are, unto the worthienesse of them both. Say now to the world, as jacob once said to his Father in law Laban: these many yeeres haue I served thee, and with exceeding both study and pains followed thine affairs: it is now time to break from thy bondage, for else wilt thou sand me empty handed away.  
certainly, if I do diligently examine my actions, if I weigh my ways, if I try the footestepps that I haue trodden; I shall find, that the whole time of my life hath been, either sinful, or else unfruitful: and if I haue done any thing that seemed good, it hath been in such sort, either counterfeit, or corrupt, or some ways unperfect, that it was noe better then a beautiefull sin. For, wherein haue I spent my childhood? wherein my youth? wherein all the days of my life that are past? how haue I employed my worldly estate? how my health? how my natural forces and abilities? how haue I busied both the powers of my soul, and the parts of my body, which thou hast given unto me? the one to know, and the other to serve thee? How? but either in idleness, or in evil; either in committing sin, or in doing nothing.  
Therefore, O wretched soul, all the actions of thy life haue been, either hurtful, or else unprofitable; either depraved with evil, or deprived of good: and if thus, contemptible; if so, damnable. But if they bee unprofitable, wherefore do I not account them also damnable? Is it not true which the truth hath said, that every three which bringeth not forth good fruit, shal be hewn down and cast into the fire? 
Mat. 7.19  
Mat 11 14  Did not Christ curse the fig three which did bear leaves& no fruit? Was not the idle& unprofitable seruant condemned, for not employing and increasing his talent? 
Mat. 25.30  Shal not our careless either negligence or contempt of the service of God, be the greatest piece of evidence which satan will bring against us at the dreadful day of iudgement? According whereto sentence is already drawn, against those that shall bee damned; not for committing any actual evil, but onely for omitting, to feed the hungry, 
Mat. 25.  to cloath the naked, to harbour the stranger, to visit those that were imprisoned or sick. And do I then esteem it sufficient, that I haue sometimes abstained from evil, if I haue not also done that which is good.  
No, no, I received my life for the service of God, and I must be accountable, how every minute of my time hath been employed to that end. If it were possible for me not to commit any sin, it will be sufficient to condemn me, even that I lived; If I were not both always and entirely busied, in discharging some piece of duty towards God▪  
And, if all the good which ever I haue done were laid together, set clear either from corruption or from defect, yet is it nothing to the bodily benefits which I haue received. In regard whereof I haue been like an unprofitable beast, which eateth more then he doth earn: insomuch as it may be said unto me, as Abraham said to the rich glutton tormented in hell flames; 
Luke 26  son thou hast received( the reward of all) thy good in thy life.  
What man would endure? what man could forbear that creature, which is not only unprofitable, but noisome unto him? But thou, O gracious God, thou hast not onely endured, but expected me; thou dost not forbear onely, but fauor and feed me; more unprofitable then any living creature; more noisome then any dead.  
Out vpon me wretched soul, full both of vanity& of ignorance; full of infinite miseries,&( which exceedeth all misery) full of infinite unsavoury sins▪ whereby I am made more vile then any beast, more abominable thē any dung or carrion, worse then any thing which we commonly call nought. For nothing can bee, in worth so contemptible, in filthiness so intolerable unto men, as a sinful soul is unto God.  
What do I then? What think I? Into what a dumb dumpe am I driven? O my God, what shall I say now I am before thee? Being like unto those who haue immoderately stuffed their stomach with Onions and garlic; whom no man will hear to speak for the strong stink of their breath. With what iron eyes, with what flinty forehead shall I sustain the presence of thy majesty, who art both judge,& party, and witness against me? And alas I haue less hope to avoid thy presence, then I haue heart to abide it. Thou didst follow Adam through the thick bushes; jonas into the bottom of the sea; david did not think heaven so high, hel so low, the whole world so wide, that it could afford any place, either secret or distant enough to avoid thy pursuit. How then shall I answer thee, whose presence I am so little able, either to avoid or to abide?  
For, besides my original corruption, which is( in power) all sins that are; I haue very much, yea altogether failed in duty; against thee, against my neighbour, and against myself. I haue forgotten thee, I haue contemned other men, I haue not either remembered or regarded any thing but myself.  
towards thee I haue been unthankful for thy benefits, rebellious& stif-necked in yielding to thy inspirations; vnreuerent& negligent in matters pertaining to thy service. which, either I haue left undone, or else haue performed thē, neither with such readiness, nor pure intention, as thou dost require: intermixing always some regard, ither of estimation or advantage to myself. I haue been more respective of civility, in offending the meanest friend of this life, then of conscience in offending thee;& haue been more restrained both by shane& by fear, from committing a filthy fact in the view of man, then before thy pure and piercing eyes. I feared men more thē thee, because I was blind, and did not see thee: I had onely fleshly eyes, and therfore did I onely regard the sight of men; but I was spiritually blind, and therefore observed not thy divine presence.  
For all the treasure of graces, which thou hast bestowed vpon me, I haue not returned to thee the tribute of glory; but haue vainly and falsely usurped to myself the prerogative of praise, which doth in right pertain unto thee. I haue not been provoked, to love thee for thy goodness, to fear thee for thy iustice, to trust in thee for thy power; My little love hath appeared, by the little pains that I haue taken for thy sake; my little fear, by the great and manifold sins which I haue committed; my little confidence and trust, by the tempests of my mind, vpon any troubles that haue happened unto me; not staying and settling my hope vpon thee. How haue I contemned, how haue I grieved thee? in suffering thee to call vpon me in vain? never answering, never accepting thy heavenly motions? Thou hast revealed thy will unto me; yet so often as my will hath encountered therwith, either by false interpretation or flat resistance, my will hath prevailed, and thine hath taken the overthrow. Finally, if I make a true account between thy law and my obedience, why thē I am the fool, who hath said in his heart; 
Ps. 14.1.  There is no God.  
towards my neighbour, I haue been hard and severe, not loving him as thou hast commanded us to love one another, like members of one body, which receive life of one spirit. I haue had no sense of sorrow for his adversities; and haue been so far from relieving either his troubles or his wants, that I haue scarce pitied him, and sometimes both by speech and action haue been offensive and grievous unto him. I haue abused my superiors, by flattery; my inferiors, by contempt: bearing myself for the most part, as an Emmet to the one, and as an Elephant to the other. As for my equals, I haue either put myself before them, or else prosecuted them with extremity of disdain. I haue been sharper sighted into all mens vices, then into their virtues; being easily carried, to aggravate the one, and extenuate the other: and scarce haue I communicated with any, but some parte of my talk hath been of other mens lives.  
Now, is I put my hand into my own bosom, oh! how leprous shall I pull it forth again? What shall I find that my hart hath been, but a puddle, wherein filthy thoughts, like swine, haue always been wallowing? What hath my mouth been, but a vent, to breath forth the putrefied savour of my soul? what haue my eyes been, but the windows? what my ears, but the doors of destruction and death? My understanding hath been quick to represent to my will, both instruments and occasions to sin; my will hath been as a common courtesan, embrasing every occasion which hath been offered; my memory hath been a storehouse of corruption, whereon my wicked fantasy hath always fed: all the parts of my body, all the powers of my soul, haue altogether been employed in sin; all my life, motion, and being, haue been a continual provocation of him, in whom I live, move, and do consist. And as many members being united, make one whole and entire body; so all my actions laid together, do form in me one body of sin.  
I haue been too lightly carried, by the policy and strength of the divell against me; by my own lusts, either raging or tickling within me; by the world, outwardly either flattering or else pursuing me. In which cursed course, I haue had one of those six things which thou abhorrest; Swift feet to commit evil: 
Pro. 6.18.  esteeming always forbidden fruit most faire, forbidden pleasures most sweet, forbidden ways most secure.  
I haue not observed either decency or sincerity in my behaviour, but all my conversation hath been clothed with vanity. In opinion I haue been obstinate, in iudgement sudden, in good purposes inconstant, in will stubborn and stiff, headlong in evil actions, heavy in good; full of waste words, ready to derogate from others, and to frame praises to myself; apt both to give and to take offence. In humility I haue been false, in desires violent, in hate implacable, in jesting sharp; rash in censuring, peremptory in talking, fastidious in hearing; haughty to govern, hard to obey; being more ready to interpret then to execute that which hath been commanded.  
I haue burned more then the mountain AEtna in the raging flames of my affections. What vanity haue I not been greedy to behold? what haue I seen whereon I haue not feasted my inordinate desire? what haue I desired which I haue not been eager to effect? How lively haue I felt the tickling of ambition& vain glory, and of dissimulation serviceable to them both? in labouring to cover my defects, and to make me to seem other then I am? How greedily haue I pursued the commodities and pleasures of this life? wherein my desires haue been so far from being satisfied with thine allotment, that the whole world hath seemed too little to suffice them. I haue been in some sort, more proud then Lucifer, more presumptuous then Adam: for they being in a high degree of beauty and perfection, had some motive to think well and presume of themselves; but I, being bread( like certain flies and worms) only of putrisaction, being a vessel of most vile filth, haue notwithstanding presumed to rebel against thee. I haue shaken off thine obedience, and assumed a licentionsnesse to live according to my proper lusts. I haue affencted praise in all my actions, as though I had been like thee, who onely art to bee praised in all thy works: and if thou hast either crossed my purposes, or not fulfilled my desires, I haue becne stirred to storm against thee, as if thou hadst been one of my servants.  
Oftentimes vpon injuries offered unto me, partly provoked, and partly light, a thick swarm of thoughts haue made tumult within me; here upon, pensive and blind, I sought occasion of reuenge; I multiplied counsels, I mustered all malicious conceits; and when I haue had no man present, I formed within myself a set contention. I considered what was said or done against me, I framed both action and answer thereto; exercising my mind in an idle and▪ imaginary reuenge, whereto I wanted both opportunity and power. So I haue been often carried by covetousness and ambition, to please myself in the vain conceits of riches and honour; always immoderate, and many times impossible. In the use of meats and of apparel, under the colour of necessity I haue prosecuted my pleasure, and that which would haue been sufficient for the one, was little or nothing to the other. In a word, I haue not endeavoured, either to abstain from any pleasure, or to sustain any pain: the most light delights haue swayed my iudgement; the most trifling troubles haue been sufficient, not only to vex, but to overwhelm me.  
Alas, how swinishly haue I lived? nay, it cannot well be said, that I haue lived at all; having my soul always either butted, partly in sleep, and partly in sloth; or else so busied in the cares and considerations of the false, either pleasures or necessities of this life, that I haue ever wanted sometimes mind, sometimes time to think vpon thee, and to do any thing worthy the spirit and dignity of man. O dead life! O obscure light of understanding! wherewith I haue been carried forth, forgetful of things past, negligent of things present, improvident of things to come. I haue not respected any thing past, but injuries or loss; nor regarded any thing present, but the contentment of my adverse& perverse will; nor projected for any future thing, but reuenge or pleasure, or else gain. I haue been studious, I haue been industrious in this unprofitable pursuit; wherein my gatherings are of no better reckoning, then is a building vpon sand; then an image of snow set against the sun; then a heap of dust, subject to dissipation by every wind. Insomuch as I may now justly complain with S. Peter; I haue travailed all day and taken nothing. 
Luke. 5.   
And as for the manner of my sinning against thee, I haue so oft hardened my conscience,& cast away so far al shane, that I made no more scruple to sin, thē to speak; being carried against thee with such facility, yea boldness, yea contentment& delight, that I could not haue done more, if I had expected no other life, if I had feared no iudgement, if I had believed no God; but had been persuaded, that all the points of Christian belief were mere fables,& not oracled from those divine lips, that will not dissemble, that cannot err.  
Let me bring the best of my actions to a true touch. All my devotion hath been gilded with hypocrisy; I haue rather seemed then been religious: having the voice of jacob,& the hands of Esau; in profession one, in practise another. Like unto the serpent, which often changeth his skin, but never disgorgeth his poison. I haue entertained many vices under the show and term of virtues; as vain science for true wisdom, cruelty for iustice, rashness for resolution, cowardice for wariness, obstinacy for constancy, covetousness for frugality, baseness for humility, pride for generosity, lightness for affability, presumption for hope, vnaduifednesse for zeal, distrust for fear; and generally, wanting either iudgement to discern, or will to embrace the true mean, I haue always run into one of the extremes; never endeavouring to reform any 'vice, but only to conform it to some apparance of virtue.  
And although I haue received many good instructions, yet was I like to the sea▪ which neither the riuers nor rains that fall into it, make any thing the sweeter; or like the lean kine which pharaoh saw in his dream, 
Gen: 41.  which, after they had devoured the fat kine, remained notwithstanding as ill favoured and lean as they were before. When I haue been particularly and plainly reproved for any evil, I would, either craftily, if not excuse, yet extenuate it; or else boldly, sometimes deny, sometimes defend it; or else maliciously reproach them who did reprove me; or if none of these, yet did I neuerthankfully accept,& carefully regard it, or if at times I haue been touched thereby with some sense of conscience for my sin, yet haue I not left it; and so by reiterating the same, haue provoked thy wrath more deeply against me.  
If I haue set into any course of devout exercises, I haue presently broken the thread, and intermitted the continuance thereof; soon loathing the very Manna of heaven, the true streams of paradise, and lusting again after the onions of Egypt. And as one that taketh hote coals in his hand, and presently casteth them away, hath no sense of their effects; so I haue so lightly touched the mysteries of salvation, that I haue scarce felt from them any heat: they haue been to me as meate swallowed down without chewing, and passing through me without digestion; so far either from increasing or maintaining strength, that it doth rather endamage health. I haue wearied myself, I haue wasted my time, in going forward and backward, in rising and in falling, in building and pulling down, in rolling( as it is said) the ston of sisyphus; in purposing and not pursuing, in attempting, and presently shrinking back. I haue turned my mind( like the weathercocke) vpon the least puff of every occasion; I haue changed it( like the chameleon) into so many shapes and forms, as accidents haue been offered unto me; not eonsidering how dangerous it is to conceive good inspirations,& not to bring them to full effect. I haue worn out my whole age onely in beginning; I haue always failed almost in the assay.  
When I haue settled my self to devotion and prayer, O good God! how tedious hath the time seemed, how irksome hath the exercise been unto me? how dull, drowsy and lumpish haue I been therein? how were my thoughts distracted? what hast haue I made until I had given over, to attend some other business or delight, which was more agreeable to my taste and liking? By this means my prayers haue been, like the drink which was offered to my saviour upon the cross; wine mingled with myrrh and gull: and I haue been as one of Pilates servants, who bowed their knees unto Christ, and saluted him King; but therewith smote him,& spat in his face.  
When I haue done good unto any man, I haue not forborn to boast thereof, like unto the hen, which cackleth at every egg that she doth lay: insomuch as the thief of vainglory hath stolen away the acceptation of that which I haue done. In performing any other good work, with what coldness haue I been carried? with how many either errors or defects hath it been fraughted? And if it bee true that thou regardest, not so much the action as the intent, how many of my works haue been so free from vain respects, that they should be, I will not say acceptable, but tolerable in thy sight? for I find that I haue been moved to do them, sometimes at the importunity of other, sometimes for custom& for manners sake; sometimes for my own particular either estimation, or contentment; never sincerely for the love and service of thee. I haue never either loved or served thee alone, because I haue not loved and served thee for thyself.  
If I haue busied myself in talking or meditating vpon divine matters, it hath been rather in curious questions, then in points either necessary to instruct, or profitable to stir me. I haue been more studious to inquire where hell is, thē how to avoid it: I haue been more careful to know whether wee shall know one another in heaven, then either careful or painful how to come there. I haue been forward to learn, what thou hast not esteemed necessary to teach; I haue had ears to listen, where thou wouldest not haue a tongue to speak. To conclude then as I began; If I examine my actions, if I weigh my ways, if I try the footsteps that I haue trodden, I shall not find any one of them; one is a small number, and yet I assure myself, I shall not find any one, that may bee justified in thy sight. My beginning was corruption; my continuance hath been sin; my end shall bee death, the reward of sin.  
O sin! the death of the soul, and the very life and soul of death; I would not repel thee when thou didst present thy self unto me, and after entertainment I am not able to expel thee. O void of all sparks of piety! O worthy to be lamented with non other tears, then were  shed for the destruction of jerusalem! miserable is the day of my birth, but more miserable shall bee the day of my death: for then all the delights of this life, will be turned to a smoke, to a shadow, to a dream, to nothing; and then will bee the beginning of everlasting torments.  
My soul is weary of my wicked life; I grieve to live, and I fear to die. What then shall I do, perplexed sinner, but absolutely neither, and in a maner both? even to die so long as I live: to live, I say, in lamenting the errors of my life, and to consume all the parts of my life which are to come, in bewailing every parte thereof which is past.  
I will therefore esteem both the pleasures and preferments of this present life, my most deceitful and flattering enemies. I will rejoice onely, when I can bee sorrowful for my sins: when all dishonours and punishments do run vpon me for the same. I will also take arms against myself, and be cruelly severe, both in punishing and despising this vile dunghill, the stink whereof I am unable to endure. In all things I will seek nothing but the honour of God,& the contempt and confusion of myself. And because I alone am not sufficient to abase and abhor, myself as I haue deserved( because man being in himself either sin or no thing; who can descend to the bottom of his miseries, and contemn himself as these two require?) I will therefore crave aid of all the creatures in the world, and will desire to be despised by them, for so much as I haue done the like to the Creator of them all. I will pray and provoke all men to take compassion vpon me, and will love them with true affection that shal help me herein  
But, it is a great increase of my mesery, that I am not yet so sharply touched with sorrow, as both my present distress& imminent dangers do urgently require. It greiueth me that I am not sufficiently grieved for my sins; but do still go on so carelessly affencted, drawing in the delights of this world so securely; as though I were utterly ignorant of my own condition, as though I had already passed the day of my death, the day of my account; as though I had already escaped the pains of hell, and did even now reign with thee in the state of glory.  
What dost thou, O unprofitable soul? O sinful! O senseless soul, wherefore art not thou more lively moved? What present taste of ioy dost thou enjoy? What future either hope or expectaton dost thou either feel or feed? Thy sins do wrap thee in the wrath of God; and thy death, thy iudgement, thy torment is at hand.  
O condition! O times! And how then sleepest thou, O dull soul? not dull but dead if thou startest, if thou tremblest not at the sound of these terrors, dry and withered three, worthy to be cut down and cast into that fire, which doth always burn and never comsume, where are thy fruits? What hast thou ever brought forth but sharp and sour sins?   

§. 2. OF The severity of God against sin; and how grievous every sin is which willingly we commit.  
1 GOds severity against sin by example.  
2 Gods severity against sin by his word.  
3 Multitude of Sinners, is no excuse for sin.  
4 No sin is to be esteemed small.  
5 every Sin is a contempt of God.  
6 The less our Sins seem unto us, the greater is our contempt.  
7 sin breedeth in us a hate against God.  
8 The difference between an Ati eist and a Sinner.  
9 Sinners are in open hostility with God.  
10 In regard of ourselves our sins are injurious to God many ways,  
11 The loss which a soul incurreth by sin.  
12 Wherefore eternal punishment is inflicted for a temporal offence  
13 The first reason drawn from the goodness of God.  
14 God useth mercy towards the Damned.  
15 The second reason is drawn from the greatness of God.  
16 A siner only is rebellious against God.  
17 severe judgements of God against sin.  
18 God declared his hatred against sin by the sufferings of his Son.  
19 A prayer.  
20 The crucifiing of Christ is the greatest action that ever was in the world.  
21 Our life should bee a dying with Christ,  
22 Mindes set vpon matters of this world, are always unfruitful.  
23 What God requireth of vs.  
peradventure thou supposest, that God noteth not the number of thy sins. What? he that numbereth thy hairs, will he not number and note thy sins? Consider then,( O willing to deceive thyself) how severe and rigorous God hath declared himself at all times, both by example and also by his word, as well in observing, as in punishing offences. This is manifest, by the curse which was cast vpon Adam, and vpon all his posterity, and( in a sort) vpon all Creatures, for once violating one commandement; by the drowning of the whole world together: by the reprobation of Esau& of Saul: by the destruction of Chore, Dathan and Abiram, and of the whole tribe of benjamin: by the punishment of Moses and of david: and by the like judgements vpon many other, whom God had more cause to spare, then he hath to tolerate thee; for less& fewer sins also then thou hast committed.  
Hereupon it is said, that God is a just, a great, a terrible God, 
Deut, 10.  and that it is a horrible thing to fall into his hands 
Heb. 10.31.  And although Christ came into the world, in al mercy and mildness, with infinite love, with inestimable liberality, to redeem us; yet in the point of taking account for our actions, he professeth that he is a severe man, reaping where he sowed not, and gathering where he cast not abroad; punishing, not onely those, who either riotously or negligently misspend his treasures, but those also who idly refuse, both to exercise and increase the same 
Math. 25. . he threateneth damnation also, not only to those, who work iniquity 
Mat. ●3. 41. , but to those likewise who are not clothed with righteousness 
Mat. 22.13. ; whom he shall find a sleep 
Mac. 1▪ 33.35. , whom not attending his sudden coming with oil in their lamps 
Mat 25.12. . He prescribed to the ruler noe other rule, whereby he might be saved, but by keeping the commandements 
luke. 18. Mat. 19, 17. , He left also in charge to his disciple, to keep his commaundemenses 
10, 14.1  and to teach men to observe all his commandments, whatsoever 
Mat: 28.20. , otherwise they should bee so far from loving him 
jo. 14.15, , that they could not know him 
1. jo. 2. .  
Further he hath either threatened or warned us, that whosoever shall break one of the least of his commandements, he shall bee called the least in the kingdom of heaven 
Mat. 5 9, ; that his creditors must pay the uttermost farthing 
Mat. 5 6, ; That we shall be called to a most strict account 
Mat, 25. , insomuch, as not somuch, as not an idle word 
Mat. 12.36.  as our errors 
Eccles 15. , as our very righteousness shall escape iudgement 
Luk. 12 : that all other respects set aside every man shall bee dealt withal even as he hath done 
Mat. 16.27. : that the way is so hard, and the Gate so straight which leadeth unto life, that few shall either find or follow the same 
Mat. 7 .  
But thou wilt say perhaps that there are, if not greater, yet more sinners besides thyself; and those also not of the meanest sort. Ah fool; doth he deserve a less punishment, who kileth an innocent accompanied with others, then he that murdereth an innocent alone, doth a man endure less pain if he burneth with many, then no other doth burn but himself? This is indeed the compliment of absurdity, to suppose that one Sinner shall bear out another: for herein also might the divels receive some comfort, because they are many. But it is rather an agrauating of thy sins, 
Mat. 5. ●  that having examples on both sides set before thee, thou hast in thy corrupt choice followed, not the best, but the most, that having company of both sorts offered unto thee, thou hast joined thyself to the great men, rather then to the good; that understanding both the importance, and necessity of thy danger, thou didst weakly want, either will to abhor or endeavour to decline it.  
But thou supposest peradventure, that thy sins are not great, and therefore although they may bee severely examined, yet shall they not be so sharply punished. sins not great? I would the great judge would so esteem them: I would I could rightly say so; I would indeed it were so. And yet a city may as well bee taken, at a little hole, as at the large gates: a man may as soon be drowned, in a small river, as in the main Sea, a soldier may as readily bee slain, by a round Bullette as by a long spear, and those sins which wee esteem not great, are always sufficient enough, and sometimes most daungerous in working our destruction.  
But howe dare a man account any sin to bee small? Is not every sin by prevarication) an opprobrious rejecting of God?  
And can it bee a small offence to dishonour, to despise so great a majesty?& one that is so exceeding both beautiful in himself, and beneficial towards thee? Consider then O wretched soul, either maliciously blind, or groslie ignorant, what an intolerable injury thou offerest unto God by every sin, which witting thou dost commit, and that as well in regard of him, as also in regard of thyself.  
In regard of God every sin is extremely injurious, by reason, partly of the contempt, and partly of the hatred which by that means is occasioned against him.  
For, as in every other election, so whensoever with advisement thou givest confent unto sin, thy understanding entereth into an actual deliberation,( although at al times thou dost not discern it) in weighing the sweetness of the sin which thou art about to commit, with the favour and friendship of Almighty God, which thereby thou must assuredly loose. And having deliberately examined and balanced them both, thou reprovest the wisdom of God, and shakest off thy obedience to his order and disposition, preferring before it the law of thy lusts and bearing, thyself rebellious against him: thou contemnest that infinite goodness and grace, which ought of al creatures to bee affencted; and showest thyself ungrateful to his love, which with all submission thou art bound to embrace.  
Now, what greater indignity can bee imagined, then thus vilely to value the majesty of God, to which as to their last end all men ought to refer their actions, as to prefer a vain point of estimation, a trifling delight or advantage before it? and( as God himself complaineth by one of his prophets) To dishonour him for a handful of barley, 
Eze. 13, 12.  and for a piece of bread? Insomuch as the less thy sin seemeth unto thee, the greater is thy contempt, in forsaking him to pursue it, in rejecting him to enjoy it. What like injury was ever offered to Christ in this world? That of Iudas in selling him? But Iudas sold him for thirty pieces of silver, and thou many times for a base and beastly pleasure. That of the Iewes in refusing him, and choosing Barrabas? But they refused they knew not whom; and thou knowest whom thou dost refuse. Finally, Iudas sold, and the Iewes rejected Christ but once; but thou dost both, so often, as with deliberation thou committest any sin.  
And it is not onely a careless contempt which a sinner beareth against the majesty of God, in valuing every vanity above him; but therewith also such a cruel hate, that he would( if he were able) disarm him of his authority, pull away his power, and even cast him out of his state: secretly wishing( howsoever he carrieth his countenance and speech) that there were no immortality of the soul, no account of our actions, no reward, no reuenge;& in a word, no God to punish sin, that he might more boldly bath himself in the imaginary contentments and pleasures thereof. For which cause there seemeth to be no great difference between an Atheist and a sinner; because, as the one thinketh that there is no God, so the other wisheth that there were none.  
Hereupon God, who exactly feeleth the pulse of our heartes, who searcheth the most secret thoughts, and seeth this traitorous affection of sinners against him, declareth them for his enemies in diuers places of the Scripture, and denounceth open hostility against them. As namely, where it is said, that he hateth both iniquity and those that work it; that all the thoughts, 
Psal. 5.& psal. 11.  words and works of the wicked, even their good actions also are abominable unto him: insomuch, 
Pro. 15. Esd, 1, Psal. 50.  as he cannot endure sinners to praise him, or to talk of his testament, or to profane his name with their unleavened lips. The Prophet Daeuid saith: 
Psal. 92.  lo thine enemies( O Lord) lo thine enemies shall perish; and all the workers of wickedness shall be destroyed. Also the Lord himself thus threateneth the wicked, thus thundereth against them, in these terms doth openly defy them. If I whet my glittering sword, 
Deut, 32.41.  and my hand take hold on iudgement, I will execute vengeance on my enemies, and reward them that hate me. I will make mine arrows drunk with blood, and my sword shal eat flesh, when I begin to take vengeance of the enemy.  
In regard of thyself thou offerest injury unto God, whensoever thou dost sin, in that thou dost thereby deface and mingle-mangle his lively image, drawn by himself in the substance of thy soul: thou profanest his holy Temple, which he had cleansed and consecrated for himself, and makest the same a dunghill of vnclean dross, a very den of dragons and of divels: thou expellest him out of the just possession which he held over thee as a father, and compelest him as a judge to jail thee by iustice: thou dispoylest thy soul of her riches, of her robes and heavenly attire, thou woundest it even to the centre, and dost very abominably both deface& defile it. Thou abusest all the gifts and benefits of God to his dishonour, like vngrate& ungracious debters, who oppugn their creditours with their own goods. For that understanding which God gave thee to meditate vpon his lawe, thou dost convert or rather pervert to devise how to transgress it; the will which God gave thee to love him above all things, and thy neighbour as thyself, thou dost defile with horrible hate; the tongue which he lent thee to poure forth his praises, thou blottest with blasphemies& ugly oaths; those hands which he framed as instruments to feed and defend the poor, do waste their strength in cruelty and rapine; thy whole soul and body, all the faculties of the one, all the sences and members of the other; thy abilities, thy health, thy strength, thy life, which were appointed for the holy service of God; are wholly employed to his dishonour-  
Hereupon the Scriptures conclude, 
Pro. 13.21  that sin maketh men miserable; and that they who commit iniquity hate their own soul. 
Psal. 10  Because by embracing of sin the soul looseth; first, the grace of God, with all the virtues and consolations of the holy Ghost,( especially the comfortable gueste of a good conscience) which do usually either attend or as company that grace: Secondly, it is cast out of the favour of God; whereby it looseth, first, his protection and providence in matters of this life; secondly, all expectation and right of the joys& felicities of the life to come. And vpon the privation of all this good, it standeth necessary possessed with three contrary evils. First, that it is made subject unto sin, with all the impurities and horrors( especially, the sting of a guilty conscience,) which do usually attend or accompany the same. Secondly, that it remaineth in this life in the power and possession of the devil, who ordereth all the actions thereof, who directeth whatsoever it doth. Thirdly, that having renounced Christ, and made itself a persecuter of him, defiling and treading under foot his most precious blood, it is engrossed in the book of perdition, and abideth in terrible expectation of iudgement and fire.  
And that thou maiest not, O secure soul, either marvel or doubt, that eternal punishment should bee inflicted for a temporal offence, consider further, that every sin is so infinitely both heinous in itself, and hateful unto God, as it is impossible for any mortal wit, either to utter or understand. The reason hereof consisteth in two points; the one drawn from the goodness of God, the other from his greatness.  
For the goodness of a party as it doth much increase the quality of an offence offered unto him, so doth it cause in him an hatred of evil, answerable in proportion to itself: insomuch as the better any one is, the greater is an offence committed against him, and the more doth he hate and abhor any evil.  
And therefore, as God is infinitely good, so is any sin against him infinitely evil; so doth he infinitely both love virtue and hate 'vice; and so will he infinitely in the end, recompense the one; and punish the other.  
And hereby an error appeareth; wherewith many are possessed, who, because God is merciful and good, are emboldened to presume to persevere in their sin. Assuredly, God is merciful, and therefore to be praised; God is good, and therfore most worthy to be honoured and obeied. If thou dost dishonour so good a God, the more thou shalt extol his goodness, the more dost thou aggravate thine own offence; thou doublest thy evil in making his goodness the cause thereof. It is the part of iustice to defend the dignity of this goodness, and not to suffer so high an injury to pass unpunished.  
O unspeakable goodness of God, known unto us by faith, pursued by hope, tasted by love, possessed by glory; O insearchable goodness, which justifieth the law of eternal punishment, for a temporal offence; then which, in the iudgement of man, nothing seemeth more strict, nothing more rigorous. For, seeing thou O Lord, art a bottomless depth of goodness, an endless Ocean of mercies, as thou art liberal in rewards, so art thou pitiful in reuenge: always thy rewards are greater thē our labours,& thy punishments always less then our evil. Thy mercies are above all thy works; thou fillest all places with thy mercies: not heaven and earth onely, but hell also, which is the place of the rigour of thy iustice. For no man dareth affirm, that thou usest not mercy towards the damned; and that their sins are far above their torments-How then may wee say, that the pains of hell, both endless and intolerable, are not onely just, but favourable also, in regard of any temporal sin? Thy goodness, O Lord, is so incomprehensible, that all the torments of hel are to be esteemed a mild punishment, to him that presumeth to offend the same.  
again, the greatness of an offence is esteemed, according to the greatness and worthiness of the party against whom it is committed; as the same injury offered to a peasant, and to a Prince, standeth not in one degree; as principally of offence, so consequently of punishment. Hereupon it followeth, that seeing God is a God of vengeance 
Heb. 8.30. , A great God, mighty and terrible 
Deut. 10.17, , who sitteth vpon the heauens, and presseth the earth with his foot 
Es. 66 1. , Whose look drieth up the depths,& whose wrath maketh the mountaines to melt 
Es. 8 23. . Who with a word made all things, and with the same facility doth govern, and is able again to destroy the same. Who worketh all things, and is never distracted; who worketh always, and is always quiet. Who is in all places and never moveth: who both filleth and also encloseth all things. who sitteth in his throne of estate, environed with flaming chariots, and casting a swift flood of fire from his countenance, whom many millions of Angels do attend and adore 
Dā. 3. . whose face is burning, whose lips are full of indignation, whose tongue is a devouring fire,& whose breath is a violent flood 
Es. 3.27.  Before whom the stars are obscure, the angels vnclean, all beauty base, all strength feeble, all knowledge vain, all goodness either imperfect or evil, all perfections far more dim then is the light of a candle in the clear sunshine. At whose presence all powers, even the divels stoupe and tremble. Vpon whose virtue and will all ereatures do depend, receiving the influence of some beams of his majesty, whereby they do both act and consist,& without which they presently perish: whereupon they do,( with a reverence composed of ioy and of fear) both honor and serve him, in accomplishing those actions for which they were created; except onely a sinner, who emboldeneth himself to rebel against him. In a word; seeing he is who he is 
Exo. 3  an infinite being, in comparison of whom all things that are haue no true being; as proceeding and depending altogether of him, who proceedeth& dependeth onely of himself. Who onely knoweth what he is; and the more inferior we are unto his Essence, the further wee are from comprehending the same; insomuch as he that thinketh fully either to describe or praise him, shal infinitely abase his greatness by the one, and his glory by the other. Seeing, I say, that the gratnesse of God is infinite; seeing also that every sin which advisedly we commit, is not only a proud contempt of him, but a malicious blow set vpon his face; It followeth, that the greatness or guilt of every such sin is also infinite;& consequently, that it deserveth infinite both hatred and reuenge; even equal to the majesty that is offended.  
Hereupon is grounded a justification of many judgements of God in punishing of sin, which in the shallow sense and censure of man, do seem, not only strange, but admirable, and almost incredible. As that for one proud thought against his majesty, so many millions of Angels, created with exceeding privileges of perfection, were cast out of glory, and irrevocably condemned to hel fire. That for eating the forbidden fruit, at the provocation of an other, Adam, with all his posterity, yea al creatures of the earth were cursed. And although many are delivered from the guilt of that sin, yet doth the chastisement therof, by many temporal miseries, beate grievously vpon them. Neither would the wrath of God the Father be satisfied, for the eternal punishment of that disobedience, but by the sufferings of his onely son. who although he was both innocent,& infinitely beloved, yet, when he had subjecteth himself in our flesh to his fatherr iustice, he ceased not ro load him with miseries, to double many heavy blows vpon him, until he laid down his life, and surrendered his soul into his fathers hands.  
And that thou mayest ( O my soul) most plainly perceive, the inestimable hatred of the Father against sin, together with the liberal love of the son towards thee, call to thy consideration, what sharp and severe stripes, the one inflicted, the other endured; that thou maiest bee provoked thereby to order thy actions, with fear of that iustice, and love of this mercy: otherwise to assure thyself, that thy charge shall receive incredible increase, for contemning the one,& abusing the other.  
( ∴)  

A PRAYER.  
AND thou, O sweet saviour, make day again with thy spittle, to anoint my eyes; that I may see the sorrows which thou didst sustain. Bring me, thy unworthy seruant, into the treasury of the true temple; that I may behold what an offering thou hast made to thy father for me: peradventure I shal be stirred thereby, to offer unto thee some two mites of praise, which thy goodness will vouchsafe to accept. I beseech thee, wounded Christ, to guide my understanding, that I may think of thee what I ought, and soften my soul, that I may feel what I do think. I summon you all the thoughts of my soul, that you presently appear, and attend my saviour, in the greatest action that ever was in the world: for all actions are but shadows, in regard of the crucifying of the son of God. And in vain did he suffer torments form, if I take not a touch of them, if I do not understand them.  
O good Iesu, O the love of my soul, open to me thy bloody side, that I may collect therein my dispersed desires: let me esteem the poverty, the ignominy, the foolishness of thy cross, before all the glory and gain of this mortal life, before all the wisdom& wealth that this world can afford. Let thy pains quench in me all sensual pleasures; Let the continual memory of thy sharp& shameful passion, restrain my desires, from the riotous pursuit after worldly vanity  
O sweet Iesu, I desire nothing more in this life, then with thee to bee crucified; I would not live but to die with thee: for I would not live, but onely in thee; and it is manifest that I live not in thee, if thou diest without me. Therefore O Lord Iesu, either take away my life, or work in my soul the effects of thy death: for wherefore was I born but to die with thee? to embrace thy naked body vpon the cross, with the arms of all my affections? to run into thy wounds,& there to settle my abode? this. I must endeavour, this I do entreat, this with al the forces of my soul, I will both pray for and pursue: for this I renounce all other things; for this I will forsake myself. O sweet saviour, feed me with thy flesh, inebriate me with thy blood; give me thy wounds, O Lord,& I desire nothing else. They are my physic, my food, my raiment, my riches, my ornaments, my defence: they are my whole life; they only are sufficient for me.  
Gracious Lord, wherefore hidest thou thyself? wherefore hearest thou not thy distressed seruant? Thou camest into the world to seek sinners, and wilt not thou thyself bee found? thou hast given thyself, unto me, and for me, and shal I not bee partaker of thee? Thou hast made for me the heauens, the earth, and all the riches therein contained; but who desireth these things at thy hand? Take them, O Lord. take them all unto thee; and distribute them where thou thinkest meet: I haue neither need, nor pleasure in them; they are not able to satisfy my soul. As the mountaines which contain mines of silver& gold, are always unfruitful; so are the mindes that are set upon them. I demand of thee nothing but thy wounds, nothing but thy blood; all things are base unto me in regard of thy ignominious death This is al my want, this only do I desire I desire neither the plenty, nor pleasures, nor preferments of this world, but only thy wounds; my soul is desirous to enter into rhy wounds, and to be refreshed with thy blood.  
What am I, O desire of my soul, that thou shouldst not admit my poor petition? I am unworthy, I grant, to receive any favour from thee; but of thy goodness I beseech thee, do unto me that favour which thou didst to the thief; that I may be crucified with thee, that I may suffer by thy side, that thy death may inseparably adhere unto my life: that all my happiness, al my hopes, may bee fast fixed vpon thy cross. For, as it was the greatest favour which thou couldst do unto us, to give us thy life; so is it the next, to give us licence to suffer with thee.  
O good Iesu, what shall I return unto thee for this thy passion? for it is a greater benefit, that thou didst die for me, then that thou didst make all creatures for me. What recompense then shal I give unto thee? For I haue nothing but from thee, neither can I do any thing without thee. O my redemption, I do hear thee cry hourly unto me; son give me thy heart. 
Pro. 23, 26.  My heart liberal Lord? Why, thou hast given thyself wholly unto me, and shall I return unto thee nothing but my heart? Ah, how gladly would I give it to thee; but it is so unquiet, and so vnclean, that I dare not presume to present it before thee. But take it, loving Lord, take that whereof thou talkest, command that which thou demandest: and as S. Peter said unto thee, when thou didst wash his feet, 
jo. 13.9.  not my feet only but also my head and my hands; so, not my heart onely, but all my members. Take my heart, I say, unto thee, which thou hast bought with the dearest blood that ever was  shed; scourge it, crucify it, kill it& revive it, that it may become both willing& worthy to remain with thee.  
O king of glory, what an honour is it to our hearts, to be both accepted and desired of thee? who would not prefer it, before all the preferment of this world? merciful Lord, is this all thy gain? is this al our gift? I see then, that thou desirest nothing but our advancement: that wee cannot give thee any thing but that which doth increase our good. Thou desirest not our substance, but only ourselves, not for any necessity, but altogether for pity;& for this thou givest thyself to us again: thou givest thyself wholly unto us, if wee will give our hearts unto thee. Certainly, if my hart were as great as the heauens, if it were worth ten thousand worlds, seeing thou, O Lord, desirest to haue it, it shall noe longer abide with me; I will not apply it unto any creature, but will entirely yield it unto thee. O my kindred and kind friends, O all creatures of this world, ye sleeves and harlots in stealing away my hart from my God; depart from me, I will not serve you; you are noe ways able, either to comfort or content me. take thou my heart, O Lord, and tie it to thee with the chains of thy love; that it may follow thee in all the passages which thou hast trodden for me. Let it attend thee into the garden, before the high priests, before Herod, before Pilate; take it up to the cross unto thee, put it into thy bosom, through the wide wound of thy side; take it with thee ●nto thy grave; that it may also arise with thee from the dead ascend with thee from sinners, and reign with thee among thy saints.    

§. 3. OF The pains& punishments which Christ endured for sin. And first of his agony in the Garden.  
1 CHrist did most manifest and declare his love towards the end of his life.  
2 The doctrine of Christ what it was.  
3 What were the actions and carriages of his life.  
4 With whom Christ was accompanicd in the Garden of Gethsaminie.  
5 Christ begun his conflict with prayer.  
6 Four points to bee obstrued in prayer.  
7 Wherefore Christ prayed that this cup might pass from him.  
8 The bodily torments of Christ were not comparable to the torments of his soul.  
9 These torments are testified, by his bloody sweat.  
10 Our sins were the burden under which he did sweat.  
11 sin did lie most heavy vpon Christ.  
12 The sufferings of Christ were intolerable.  
13 we are provoked thereby to love him and abhor our sins.  
14 A Prayer.  
ANd, omitting the baseness of his birth, the manifold miseries of his whole life, wherein he took vpon him the shape, not onely of a sinner, but of a seruant: consider,( O my soul) the time onely of his death, wherein most especially he manifested his love. For as every natural motion, groweth more vehement towards the end, so the love of Christ towards the true Church, his spouse, and consequently towards every soul which is in the state of grace, received no increase, because it could not,( for he loved us always in the same degree, whererin he loveth himself. And if he could haue born greater love to himeself the same he would haue born towards us) bu●… did more manifest and declare itself towards th●… end of his life. And as many kindes of fire, the more water wee cast vpon them, the hotter they burn; so, both the apprehension, and presence of death, were so far either from quenching or from cooling his love, that they, gave a more lively light to the same. Therefore, as in al the passages of his life, from his cradle to his cross, so most especially towards his death, all his doctrine was, the true rule of wisdom; milk for the weak, meate for the strong, medicine for the sick; not too deep for the simplo, not too shallow for the wise; but as a ford, wherein the lamb may wade, and the Elephant swim. Al his actions were, the works of iustice& of mercy, examples of al virtues, but most especially of humility, the foundation of al other virtues, and of love and pitty, whereof our miseries stood most in need. All his ca●riage was, even a pure glass, wherein we may espy, whatsoever is either wanting or amiss in our behaviours; even the book which the Prophet saw, 
Ezech. 2.  written both within and without; within by instruction, without by example of life; wherein we haue, what to contemplate, what to imitate, what to admire; whereupon whosoever doth, not onely study, but( like the Prophet) feed, he shall attain unto admirable both knowledge and virtue.  
When he entred then the combat of his passion in the garden of Gethsemenie, accompanied with those three disciples, who( not long before) had seen his glorious transfiguration vpon mount Thabor; to the end, that seeing in him then so different a change, they might esteem thereby the inestimable greatness, both of the severity of God,& of his love: O treasure of heaven! O light and life of the world! how was thy glory obscured? thy strength abated? thy courage appalled? insomuch as thou didst aclowledge to thy disciples, that thy soul was heavy unto the death.  
Forthwith thou didst begin thy conflict with prayer, giuing example to us, in all our enterprises to do the like; teaching us also, after what manner wee ought to pray. For first, in that thou didst fall prostrate vpon the ground, thou didst thereby instruct us, that with all humility& reverence we must present ourselves before the majesty of God;& not with gesture, either so stately, or negligent, as though wee did onely talk with him,& not sue unto him. Secondly, by thy earnest praying we are instructed, with what attention and fervency we should beate at heaven gates- Thirdly, by thy often praying, we haue example of perseverance; until he that doth give us courage to continue, shal give us also grace to obtain. Lastly, thou hast taught us to renounce our own will, and resign our desires to the pleasure of God: whose will whosoever doth praise and approve, he is truly humble. These points, if at all times we endeavour to perform, but chiefly in the agonies of death, when the flesh panteth, and trembleth, and strugleth for life, the Angels will assuredly come to comfort us; and God will sand us strength to bear, whatsoever he doth not please to remove.  
But wherefore didst thou pray( O my saviour) that if it were possible this cup might pass from thee? didst thou not willingly offer thyself in sacrifice for sin? O desirously. For no necessity could be cast vpon thee: no necessity of iustice, because thou wert innocent: no necessity of constraint, because thou wert almighty, and hadst twelve legions of Angels at thy command. But thou wouldest give a comfort to the weak members, that they cast not down their courage, in any tribulation, whensoever the flesh either murmureth, or striveth against the spirit. Also thou wouldest evidently declare, that thou didst bear the natural weakness of our flesh; and that not without a most sharp sense of grief, thou didst pass through the thorns of thy passion.  
assuredly, the pains which our saviour in body did endure, were exceeding great; yet nothing comparable to the torments of his soul. In bodily pains it is possible, that some haue been as deeply toucded as he; but in sorrow of the soul, in the unknown sorrows of his soul, there was never any came near unto him. And indeed, the pain of the body, is but the body of pain: the very soul of sorrow, is the sorrow of the soul. 
Pro. 18. 1●…  The spirit of a man( saith Solomon) shall sustain his other infirmities; but a wounded spirit who can bear?  
To manifest this grief and sorrow of his soul one of the evangelists said: 
Mat. 26.37. Mar. 14. 3●…  he began to wax sorrowful and grievously troubled. Another; He began to be afraid& in great heaviness: Another; He was in an agony. 
Luke. 22.44.0.12.27.  But most especially he did express it himselselfe, partly by speech, 
Mat, 26. ●… 8 Mar. 14. ●… 4.  in that he said; now is my soul troubled: now my soul is very heuyeuen unto the death: but principally by action, in that, when no violence was offered him in body, when no man touched him, no man stood near him; he was inwardly anguished with so great agony, that, in a cold night,( for which cause afterward they kindled a fire) in the open air, and lying upon the bare earth, all the forces of his body were distracted, the humours disturbed, the powers opened, and he was cast into a bloody sweat. Not a thin faint sweat; but consisting of great drops, which issued so plenteous from every parte of his body, that they passed through his apparel, and trickled to the ground in great abundance.  
O my soul, look now, both vpon thy saviour, and vpon thyself: vpon thy saviour, as vpon the true Adam, not cast, but come out of paradise for thy sins, and labouring in a bloody sweat, to get for thee the bread of life; vpon thyself, as vpon one of those, who at that time were his only tormentors. For, the executioners did not then tear him with whips, they did not then press a crown of thorns vpon his head; it was not the nailes, not the spear, which the did pierce him: but thy offences did thus afflict him, thy sins were the sad burden, under which so greuouslie he did sweat. For, then were represented unto him the sins of the whole world, both past& to come; which to him, who bare so great love and zeal to the honour of his father, could not but work unspeakable grief. Also he beholded the ingratitude of many, who would not endeavour to make profit of this benefit; which was a sharper touch unto him, then al the torments which outwardly he endured: even as it is less grievous for a man to take pains for another, thē to know that his pains shall not be regarded.  
O my saviour, now didst thou bend to undergo thy burden; now begannest thou to dip thy garments in blood. Thou didst lay vpon our shoulders a light burden, and a sweet yoke; but wee laid vpon thee so heavy a load, that none but thyself was able to bear. No element is heavy in his proper place;& therfore as one that diueth into the water, feeleth no weight of the water which is above him; so he that is plunged in the depth of his sins, hath no sene● how heavy they are; because sin is there in his natural place: but sin in thee was out of his place, it was far above his proper sphere,& therefore lay most grievously vpon thee: for if a sinner that is sanctified is often times so pressed with his- own sins, that he crieth out with holy david, My iniquities are a sore burden, too heavy for me to bear: 
Psal. 38.  How grievous was this sea of sin unto thee, from whom all sanctification doth flow?  
O heavenly Father, what is this, that thy son, thy innocent son, thy onely son; thy Son in whom thou art well pleased, in this humble and heavy manner laboureth before thee? The Fathers hoped in thee, and thou didst deliver them; they called vpon thee, and were not confounded: wherefore then is thine innocent and onely son, begotten of thy substance, forsaken of thee? wherefore art thou so severe unto him? so merciful a Father, to so good and loving a son. Is not thy wrath appeased, with this miserable spectable of him that is so dear unto thee? this bloody sweat, whereof every drop is of greater value then all the Treasures of the world, is it not a sufficient satisfaction for our sins? a sufficient price for our redemption? O ad, mirable iustice! these were the light skirmishes to the main battle which did ensue. Thy eyes, O holy Father, were sixed upon the cross; whereto until thy son was fastened, thou wouldest not bee satisfied, thou wouldest not bee appeased. For so thou hadst before ordained, that death which was the curse of sin, must also bee the punishment of thy Son; that the devil who prevailed by a three, should likewise by a three bee subdued.  
O sweet saviour, what a painful purchase hast thou made? what a sharp price hast thou payed for my redemption? how intolerable( may I think) was the end of thy sufferings, whereof the entrance was so admirably strange? and how cruel were those torments to bee endured, which were so terrible in being expected? O my soul, let the sight of thy sins draw some drops of tears now from thine eyes, seeing they did draw so many drops of blood from every part of thy Redeemers body. Take a little touch of that grief, which did lye so heavy vpon him, whose power sustaineth the heauens, that it made his soul heavy unto the death; being so deep drowned in the nature of man, that he seemed to forget that he was God. Accuse thyself,( O my soul) nay, condemn thyself of senseless dulness, if thou take not a deep impression of sorrow, both for love to thy saviour, and for hatred to thy sins; the one for enduring for thy sake, the other for requiring so sharp a remedy. Be not in this point like unto the disciples that were with Christ who fel into a sound& secure sleep, whilst their master both watched& sweat for their redenption; like a loving Father, who laboureth oftentimes to feed his children whilst they remain free, both from travail& care. Or if I bee so drousilie affencted, wake me, sweet Lord, with thy heavenly voice; and if that will not serve, pinch me then with some kind of punishment, that I may watch and pray, least I fall into temptation  
And, O good Iesu, by this grievous agony which seized vpon thy soul, by this terror and trembling which wholly possessed thy holy flesh; by all the pains wherein thou wert plunged for me, detestable sinner, I most humbly beseech thee; that in the last hour of my passage from this life, in that heavy hour, in that dangerous passage, in that cruel combat between life and death; when fears and distresses both innumerable and extreem, will set vpon and beset my soul: give me steadfast strength and confidence in thy mercy. O sweet Lord; in that hour of leaving the world, do not thou leave me; in that fearful conflict, do not thou forsake me; but sand thy holy Angel to assist me, to minister courage and comfort unto me. Let not the temptations of the evil spirit prevail against me: let not his force overthrow, let not his herswasions seduce me. arm my heart with the power of thy patience, that it be not distépered or distracted with any grief; but that in all things my desires may bee conformable to thy disposition, even as thou didst submit thy natural will, to the pleasure of thy father: assuring myself, that the thing cannot perish which is conmitted into thy charge. O my strength, I do not sue for a sweet death, not for soft pains not for a gentle and favourable disease; all this I refer to thy pleasure and pity; dispose herein, not according to my desires, but according to the profit and necessity of my soul. I entreat at thy hand such constant courage, such faith, such hope, such love towards thee, that the frailty of my flesh bee not beaten down with any fear or force of death: but that I may both safely and sweetly pass, from the society which in this life we haue with thee by grace, to the society which thy Saints enjoy with thee in glory Amen.   

§ 4. HOW he was sold, betrayed, and apprehended.  
1. INequallitie of affection between God and man.  
2 Christ was willing to be crucified.  
3 Wherefore Christ would suffer Iudas to kiss him.  
4 Wherefore he called Iudas friend.  
5 Wherefore he cast the band of men which came to apprehend him to the ground.  
6 It was unnecessary, either to guard, or to bind Iesus, for fear of his escape.  
7 Of the infinite abasement of Christ.  
8 A thankful commemoration of the same.  
9 How Christ des●ended from heaven.  
10 Christ was apprehended for our discharge.  
but when the son of God did in so high a degree, both love& valme the sons of men; that he thought nothing painful to himself, which might be profitable unto them; how did the sons of men again, either love or value the son of God? they embraced every occasion first to slander, and afterwards to flay him: they sold him one to another, for thirty pieces of silver.  
O malicious injury! so mortally to hate the author of life, as noe means are thought to mean to bring him to his death: so vilelie to value the Lord of all creatures, as not many beasts are set at so base a price. O infinite inequality of affection between God and man! God came to save man, and man goeth about to destroy god; god bought man, with the dearest drops of his blood,& man sold God for thirty pieces of silver. O good Iesu, the redeemer of those that were lost, the saviour of those that are redeemed, whether did thy love descend? Thou camest into the world, when thou hadst no need, when wee had no merit; to sanctify it with thy iustice, to enrich it with thy grace, to instruct it with thy doctrine, to confirm it by thy example, to redeem it with thy blood: that as by the pride of one, who being but man, did aspire to be as God, wee were condemned; so by the humility of another, who being God, became man. we should be saved. O Christ, if it was thy pitty, which brought thee to this baseness, it was thy goodness; if it were our prayers it was thy gift.  
Being sold at this price, to such cruel merchants as desired nothing of him but his life, the traitor Iudas( whose feet a little before he had washed) came unto him, attended with a bloody band: And how willing he was to this his passion it did appear, by his voluntary presenting himself unto them; and in that he turned not away his face from the barbarous beast, who offered to kiss him. But, O innocent lord, what hadst thou to deal with traytors and tormentors? What courtesy between the lamb and the wolf? What commerce between God and Belial? wherefore wouldest thou apply those lips wherein was found no deceit, to the mouth that flowed with fraud& malice? Thou knewest right well, that mildness is a most forcible means, either to mollify or convince a malicious purpose: and therefore thou didst not onely permit him to kiss thee, but didst also smite his obstinate hart with this soft speech; Friend wherefore comest thou? dost thou betray the son of man with a kiss? But wherefore didst thou term him friend, who had betrayed thee? even to testify, that although the knot of friendship was broken on his part, yet with thee it remained whole and entire; even to reduce them again to thy friendship, thou didst call him friend. For could he but haue said with david, I haue sinned; he should presently haue heard, I haue forgiven thee.  
Herewith, Behold samson, the Philistines are vpon thee. Whom, although with thy omnipotent arm thou didst cast to the ground, not for thy own defence or escape, but to teach human presumption, that it is able to do no more against thee, then it pleaseth thee to permit; yet did they not thereby cease to assault thee. Neither didst thou for this cause cease to show thy mildness and mercy; thy lips were like the lilies; thy fingers did still drop pure myrrh: thou didst both repress and reprove the force which was used in thy defence; thou didst also heal the harm which thy enemies had received O cursed cruelty! cursed because obstinate; cruel, because unjust; which neither the power of a miracle was able to astonish, nor the kindness of a benefit could any deal appease: but they proceeded notwithstanding to lay sacriligeous hands vpon thee, as vpon a malefactor; to bind thy holy hands, which had wrought so many miracles amongst them; with rough and knotty cords; and( thy disciples either forsaking thee, or following all of) to lead thee away in a far more opprobrious manner, then the ark of the Testament was taken and carried away, 
1. Sam. 4.18  by the uncircumcised Philistines.  
But what folly is this, O ye Iewes; yea, how far is it beyond all folly, to carry him with bands of men, who went to die of his free accord? Into whose brain could it sink, that he would break away, who did voluntarily present himself unto you? He that had power to give life to the dead, could he not haue kept himself in life? he that delivered others from divels, could he not haue delivered himself from you? Assure yourselves, such is the infinite charity wherewith he goeth to the cross, to appease the wrath of his father, and redeem the sins of the world, that you should haue more to do, to keep him in life, then you take vpon you to carry him to his death; he hath far greater both care and hast to redeem you, then you can possibly haue to murder him. His Father having given, and he accepted the sentence of death, do not fear either rescue or escape; because he goeth thereto, not driven by force, but drawn by his obedience& love. There is no man that fears death, but he whom death is able to kill; but death had no such power over the son of God, who did voluntarily lay down his soul, even when he would himself. O senseless Iewes; he that is to bury so many figures, to fulfil so many prophesies, to accomplish so great a business, as the redemption of the whole world; how is it possible that he should run from you?  
O good Iesu, what base abuse was here offered unto thee? certainly, if it had not been the will of thy father and of thyself, it had been better that mankind should haue rotted in their own corruption, then that thou, the infinite virtue, the perfect felicity, the true glory, the eternal word& wisdom of the Father, shouldst haue been so vilely violated by them: but since it was thy pleasure,& because in this work especially thou wouldest manifest thy love, it is our parte to accept it with a thankful mind, and with reverence both to love& praise thee for the same.  
Let us list up our voices then in all places; let all creatures be summoned to give thankes unto thee for this exceeding benefit. Lord thou hast pitied the baseness of our condition; thou didst descend into our distress, and thereby exalt us to thine own estate. O admirable dispensation of grace! thou hast powred forth thy treasures without measure vpon us: thou hast left nothing worth the wondering, after that a creature so vile hy nature, so abominable by sin, was by this means exalted above the heauens,& joined unto thee. What shane could bee added unto him, who was joined to us? what glory can bee added unto him, who is joined unto thee?  
Thou wert seated in thy majesty, environed with Angels, hearing the sweet harmony of thy own praise, doing wonderful things, in heaven, and in earth, and in all deep places: wee lay in the mire of our miseries, void of the poorest comforts of calamity, either helpless pitty, or vain hope. Thou didst bow the heauens and come down, not by changing place, but by manifesting thyself in thy holy humanity. Thou, who wert admirable in heaven, becammest miserable and contemptible vpon earth: thou didst change the name of majesty, into the name of mercy; thou didst cover thyself with the sackcloth of our mortality, and didst enter into the puddle of perdition, wherein wee did both willingly wallow, and necessary stick; receiving not one spot of soil vpon thee. Thou didst stretch forth thy hand to the work of thy hands; thou diddest draw us forth; thou didst cleanse, thou didst cloath, thou didst comfort, and thou didst confirm vs. Thou didst reach forth thy hand by thy blessed birth; thou didst draw us forth by thy doctrine; thou didst cleanse us by thy death; thou didst cloath us by thy resurrection; thou didst comfort us by thy ascention; and thou didst confirm us by sending the holy Ghost. The heauens, the earth, and all creatures praise thee, O Lord, for thou wouldest needs love us not ignorant how dee●e this love would cost thee. In al thy works thou wouldest more bee ours, then thou wouldest bee thine own; thou hast taken the burden of our miseries vpon thee, and laid the benefit of thy merites upon vs. Thou hast heard the cries of the poor, and camest from the high tower of thy strength, into the dungeon of this world, to deliver them from their distress, and to restore them both to the innocency and immortality from which they were fallen. Thou wert sold to redeem us, thou wert apprehended to discharge us, and thou wert bound to vnfetter us: which thou didst plainly signify, when thou saidst to those who came to take thee; I said unto you, 
jo. 18.2.  that I am he; therefore if yet seek me, let let these go theirway.   

§. 5. HOW he was carried before Annas, before Caiphas, before Pilate, before herod, and lastly before Pilate again.  
1 CHrist came to direct us, not only by doctrine but also by example.  
2 The Iewes took pleasure in tormenting Christ.  
3 The patience and humility of Christ.  
4 God and pride cannot dwell together.  
5 The exccellency of humility  
6 Counterfeit humillitie is a base pride  
7 Temptations of pride are most hard to be known.  
8 A Prayer.  
9 Wherefore Christ answered nothing to herod.  
10 Wherefore Christ was clothed in white.  
11 The praise of the world is of light valuation.  
12 Christ neither desired nor accepted worldly glory  
13 The constant carriage of Christ  
14 The vain variety of mens affections.  
15 glory of this world how to bee esteemed.  
16 Comforts both divine and moral against the miseries of this life.  
17 The business of Gods glory is resolutely to be undertaken.  
FIrst, they lead him before Annas, the father in lawe to Caiphas, the high priest; before whom he received a blow on the face, and was notwithstanding so far, either from revenging, or from reviling, that he was ready rather to haue turned the other cheek. Which patience if thou obseruest( O my soul) together with all his behaviours in the, other passages of his passion thou shalt therein find a perfect cure for all thy imperfections, a strait rule to direct thee in all the carriages of this life, For, as it had been unprofitable, to know how to walk, if wee had been still detained in prison; so had it not been sufficient for us to haue been set free, if we had not received directions for our way: if going blindfold with ignorance, the first that should haue met us, might haue carried us back to prison again. To this end, he hath not only pointed out our path, but hath trodden every step before us; he hath given us instructiones by many other but none were ever sufficient for example but himself. From Annas they led him unto Caiphas; where innocency was arrraigned, truth accused, and iustice condemned And then like mad dogs, more fiercely they assault and insult vpon him, some casting on his face the scourings of their filthy mouths; others striuinge who might strike him: and with a wanton and merry malice, aggravating injury with scorn, they cover his eyes, and bid him aread, who it was that did smite him. And so great pleasure they took in this time both of tormenting his body,& vexing his soul, that they would not suffer him to take any rest; but used this despite for their disport, to pass away the dulness of that night.  
O gracious countenance which fillest the heauens with glory, which the Angels with ioy& ravishment do desire to behold; O perfect image of the Father, how deeply was thy beauty, thy maiestitie overclouded with disgrace? And couldst thou hold thy hands, O mighty Lord? Why, they were bound: but couldst thou also hold thy tongue? or were the hands of thine Angels bound? didst thou not at the least complain? O infinite humility! O sweet Lord is it possible that ther should remain in the world any footstepes of pride: after this admirable example of patience? O earth and ashes; thy God did with deep silence endure all these indignities,& thou stirrest, thou starest, thou turmoilest thyself( good man) and tormentest others, vpon the lest touch of thy reputation Thy god did pray for those who thus blasphemed him; and thou disdaynest to speak or once to look vpon a man, who hath offered to thee a light disgrace. Thy God would bee esteemed a sinner, when he was pure from any soil of sin; but thou being a detestable sinner, dost strain to bee esteemed righteous. Thy God was abased beeneath the most vile villains vpon earth; but thou wouldest bee advanced above all men; yea, above the Angels; yea, God himself.  
Ah proud flesh, thou canst not swell so high, but vengeance will sit above thee thou canst not lift up thyself so lofty, but Gods hand will ding thee down. God& pride could not dwell together in one heaven, much less can they harbour in one heart. Certaynelie, if thou knewest, O my soul, the value of this high virtue humility, thou wouldest abandon the whole world to attain it. Desirest thou to receive mercy, humitie will help thee as it did the Publicā. wilt thou haue thy part in the grace of the Gospel? The Lord saith, that he was sent to preach it to the poor 
Luke 4.8. ; It is hide from the wise, and revealed unto little ones 
Mat. 11.21. ; Wilt thou haue thy prayers heard? The prayer of the humble shall pierce the clouds, and will not depart until the highest regard it 
Eccle. 35.17, . Desirest thou glory and long life to enjoy it? They are the rewards of humility 
Pro. 22 4. . Wilt thou live under the protection of God,& participate of his graces? The Lord preserveth the lowly 
Psal. 34.17. , & giveth grace to the humble 
1, Pet. 5.5. : For as waters do run to the low grounds, so the graces of God do flow to the humble hearts. In a word, art thou desirous to enter the kingdom of God? thou must then humble thyself as a little child ( g). For, 
Mat. 18.4.  heaven is like a stately palace, with a low door, whereinto no man can enter, except he stoupe. But take heed, O my soul, that thou deceive not thyself with the counterfeit of humility, with the outward show and shadow thereof. It is an easy thing to go in base attire, to salute submisly, to kiss the hand, to embrace the knee, to cast down the countenance, to speak with a weak broken voice, to sigh often and deep, to cry and confess at every word, that thou art a miserable sinner: many will perform these points in order, but upon a very light disgrace, all their humility is turned into wild fury. It is but a base pride which is shrouded under the signs of humility: and vices do become more vile, when they are overcast with a countenance of virtue. Take especial heed also of the temptations of pride, which of all other are most sly and daungerous, and hardest to be known. Temptations of other vices are somewhat open and plain; but pride creepeth craftily, as it were with wollen feet; flattering a man, and persuading him, that for many causes much respect is due unto him. Which a man blinded with self-love doth easily believe, and thereupon openeth his mouth to draw in that spirit, whereby the glorious Angels were turned into devils. But he that is truly humble, will say with the Apostle: He that thinketh himself to bee something when he is nothing, 
Gal, 6, 3  deceiveth himself.  
O sweet saviour, I moult humbly beseech thee, by all thy mercies, and by all the miseries which thou didst sustain, even for their sakes, who did thus villainously both blaspheme and torment thee, cast back thine eyes vpon me, as thou didst vpon Peter, when in these extremities he did forswear thee; that silent look, which is full of virtue, not only to bee understood, but also to work: even those eyes which do open our eyes, and cause us to awake out of the sleep of security: which thou castest vpon us so often, as we are truly touched with sorrow for our sins.& grant, that this spitting vpon thy face, may quench in meal fiery passions; that these blows which were dealt vpon thee, may beate down my presumption& pride. Grant I say, that thy abasement may abate in me al high swelling and raging desires; that thy patience, thy silence, thy humility, which was sufficient to assuage the wrath of thy father against sinners, may suffice also to assuage and alter, my vain both angry and haughty affections. grant, O gracious Lord, that, as thou casting vpon me from thy high heauens, the eyes of thy pitty, the streams of thy graces do flow into my soul; so I, beholding thee with true humility and reverence from the earth, may readily receive the beams of that light; even as the stars, by beholding the sun, receive both light& virtue from it. That these eyes being the conduits, whereby thy mercies are derived into our souls, I may never cease to set thē vpon thee; but as all inferior things depend vpon the influence of the celestial and superior bodies, so my spirit may wholly depend upon thee, and receive by that influence, both the light& law of all my life.  
This unquiet night being scarce ended indeed, they lead him to Pilate, the roman president of that province; but when Pilate understood that he was born in galilee, which pertained to the jurisdiction of Herod the Tetrarch, he sent him unto Herod, who at that time also was abiding at jerusalem. Now, Herod had been desirous of a long season to see Iesus, because of the admirable report which ran of him; whereupon he was then joyful of his coming, hoping to haue seen him wrought some miracles. So he questioned him concerning many things; but because he inquired vpon vain curiosity, and with no true intent or end, Christ answered him nothing; according to that which Saint james saith: Ye ask and ye do not rceceiue, because ye ask an isse. 
Iam, 4   
Hereupon Herod, with all his grave counsellors, and gallant Courtiers, interpreting this silence for simplicity, did openly contemn him; and for plain declaration, not of his innocency, but of his simplicity, they arrayed him in a white garment,& sent him back again to Pilate. That he who had been taken before, for a man of evil behaviour; and namely, a glutton, a drinker of wine, and a companion of sinners 
Mat. 11, 19. ; a stirrer of sedition 
Luk, 23.2, ; A blasphemer 
Mark. 27. ; a sorcerer 
Mat, 12, 24, ; possessed with a divell 
jo: 8.48. ; should then also pass for a passing simplo man.  
O true comfort of all afflictions, whether by public injustice, or by private injuries. learn, O my soul, learn by these exemplary instructions of thy master, to make small account of the judgements and estimations of this world. And leave off ambitiously to affect the vain breath of human praise, which is like to an echo; a mere sound without any substance: and in whose voice a man is in that degree, either good or bad, wherein he is esteemed a friend or a foe. Christ had professed before, that he sought not his own praise; and  told them who affencted glory, that they sought they knew not what. To whose glory it was, 
jo, 8, 50. Mat. 20, 22  that he neither desired nor accepted the glory of the world; looking with no other eye vpon the gloss therof, then physicians do vpon the ulcers and diseases of their Patients.  
And now, in this height of scorn, in this depth of disgrace, our saviour did not once change his cheer, nor cast down his countenance, not let fall any either intemperate, or submiss, or otherwise unseemly word: but remained like a firm rock, which repelleth and turneth into froth all the waves that beate vpon it. And as the body of a man abideth at a stay, although his shadow be at one time long, and at another time short: so he retained the same constant courage, both in the sweet gale of the applause of men, and in the bitter blasts of their opprobrious outrage: expressing still, a modesty in the one, and a gravity in the other. Trees well rooted do bear all storms; the wind tosseth, not the wheat but the chaff: and vain either honour or infamy moveth no man, who is not either light or weak.  
Behold also, how vainly variable the opinions of men are; constant onely in inconstancy, and persisting in nothing but in change. They who cried, Hosanna in the highect; do in short time after cry, Let him be crucified: They who saluted him for their king, do presently profess that they haue no King but Caesar: they who met him with olive branches, do now present him with sword and staues: they who had spread their garments before him, did now despoil him of his own garments. Finally, they who did both aclowledge and adore him for the son of God, within few dayes preferred Barrabas before him. Who therefore will esteem the base breath of this mutable monster for true glory? Who will credite the iudg●ment? who will trust the affection therof? who will bee so base, to fawn thereon for a few crumbs of credite? Who is so servile to undertake all pains to please it? to loose all liberty, rather then to loose the liking thereof? being more careful in casting what the world will say of him, then what God will say to him when the world shall be at an end.  
From hence thou mayest draw both divine and moral comforts, in all the miseries that either malice or vnkindnesse can lay vpon thee. divine, for that no greater reproach can be offered unto thee, then was offered, not onely to thy master, but to thy maker for thy sake: moral, for that thou seest how foolish, yea how frantic and false the opinions of men are; prove always to judge, well of the wicked, and hardly of the good.  
Behold here, virtue is accounted 'vice; truth, blasphemy;& wisdom, folly: behold, the peacemaker of the world, is judged a seditious person; the fulfiller of the law, a breaker of the law; our saviour, a sinner; our God a divell. O poor and troubled man, wherefore dost thou weakelie wail for any injury or abuse that is offered unto thee? God handleth thee no otherwise in this world, then he handled his onely son; who hath begun to thee this bitter potion, not only taking assay therof, but drinking to thee a full draft:& it is not only a comfort, but a glory, to be a partner and fellow sufferer with Christ; who delighteth also to see in us, some representation of himself: dogs do not bark at those whom they know,& with whom they are familiar, but against strangers they usually bark; not always for any hurt, which they feel or fear, but commonly by nature or upon evil custom. How then canst thou be a stranger to the world, if it doth not molest thee, if it detracteth not from thee? How art thou a member of Christ, if thou wilt not participate with him of the injuries and persecutions of this life. How canst thou be accounted a friend unto him, if, seeing him so miserablie handled by the world, thou wilt notwithstanding love and embrace it; thou wilt vouchsafe to be either kindly or honourably used of it?  
Here also wee are further taught, that the business of Gods glory,& of the health of mens souls, how soever base and ignominious it seemeth, must bee resolutely both undertaken and performed by us; although we be princes and potentates of the earth: for to serve God, is truly to reign.   

§ 4. HOW he was scourged.  
1 Scourging was a punishment, both severe and also ignominious.  
2 Christ our true samson.  
3 Wherefore the wise men of this world account the doctrine the gospel folly.  
4 Wherefore they do account it madness.  
5 God did that for men which they esteem madness.  
6 The love of God hath dazzled the wisdom of this world.  
7 Our sins torment Christ so oft as wee commit them.  
8 A meditation against suggestions of sin.  
9 The torments of Christ were not so great as his love made him desirous to suffer.  
10 A short prayer and thanksgiving.  
11 The force of love.  
12 love subdued him who subdued death.  
13 The violence of love is sweet.  
14 The excellency of love  
15 The union of God& man by love  
16 A praise of love.  
17 The price whereat the purchase of love is set.  
NOw, Pilate perceiving that it was onely vpon a mad malice, that the Iewes did thus violently prosecute Iesus;& suposing that partly, by respite, and partly by severity, the heat of their hate might bee appeased, he determined to lay vpon him so sharp a punishment as might suffice to satisfy their cruel desires. Hereupon, he commanded that Iesus should bee scourged a puninishment which for the severity, was appointed by Moses for malefactors, according to the quality of their offence; 
Deu. 25.3  yet with limitation, that it should not exceed forty stripes: 
Act 22 25  and for the infamy therof the Romans did exempt their citizens from it. Forthwith the tormentors did strip him out of his garments, and charge vpon him with such bloody blows, as if he had been the greatest offender, and the basest slave in the world  
Behold now O my soul, what a butchery thy saviour hath suffered for thy sake: behold him despoiled of his garments, who clotheth the heauens with clouds, adorneth the fields with flowers, giveth raiment to every living creature; apparelleth his Saints with righteousness and glory. Behold him torn with whips, whose seruants were wont in his name to scourge the divels: having no man on his part, either with hand to help or with heart to pitty him. And where was thy beauty become? Where was then thy glory? O true samson, who hath cut the hairs of thy strength? who hath bound thy hands and thy feet, and delivered thee to the power of the philistines? certainly, it was only the love of Dalila; onely the love of thy church that did cause this calamity: the desire which thou hadst to wash her with thy blood, hath delivered thee to the power and pleasure of thy enemies.  
O ye Saints of God, if ever you are ravished& transported from your bodily sences by contemplation of heavenly things, let it be at this exceeding goodness and love of Christ, in being thus humbled and tormented for miserable men. This hath made the wise men of the world to esteem the doctrine of the gospel, not onely folly but extreme madness. For they esteem it folly when they hear, that riches is in poverty, ioy in tears, liberty in subiection, in humility glory; in mortification peace, in the cross a kingdom, in renouncing all things, the dominion of all things: but when they hear that the divine substance, most glorious most pure, would thus bee abased, and injuried by men, they esteem it a point of mere madness.  
O all ye powers of the world, let this astonish you that God would vouchsafe to do that for men, which they themselves should esteem madness. And you wise men of this world, you know right well, you haue often both observed and said, that majesty and love are scarce compatible; that the actions of love can neither be ruled nor esteemed by wisdom. Lay aside your wisdom then, and look into his love: for his love hath dazzled your worldly wisdom. he hath planted a vinyeard in this world; and beareth so great love towards it, that he is( as it were) inebriated thereby; and put, in a manner, even from himself. But laugh not( O ye wise men) hereat, as Cham did at the nakedness of his Father; least he cast vpon you a cruel curse.  
And thou, O my soul, what sayest thou? what thinkest thou? where are thy tears, O dry soul, to bath those bruises which thy saviour in love did suffer to heal thee? where is thy sorrow? where is thy detestation of thy sins, which were the procurers of all this punishment? For certain it is, that thy sins, not onely did then but do so often torment him, as thou dost commit them: even as the Apostle hath said; he that sinneth▪ 
Heb. 6.6  crucifieth the son of God, and maketh a mock of him. He that breaketh the law of Christ by wilful sin, 
Heb. 10  treadeth the son of God under his feet, polluteth the blood of the new Testament, and reproacheth the holy Ghost.  
whensoever therefore thou art about to consent to any sin, present unto thyself the form of thy saviour, under the hands of the cruel souldiers, wholly embrued in his own blood; not desperately raging, not weaklie wailing, but in this mildred manner, partly exhorting, and partly entreating thee.  
Friend, thou hast often heard how I haue loved thee; If words bear no weight to assure thee hereof; behold effects. Behold me desirous, so abundantly to satisfy the iustice of my Father, for thine offences, that I haue shut from myself all means, either of help to withstand, or of comfort to mitigate these extremities; which notwithstanding are much less thē my love hath made me desirous to suffer for thy sake, in case the iustice of my Father had so required. See here, this my love registered with my blood; listen how every lash, both giveth a lively testimony thereof, and persuadeth, yea beseecheth thee with an heavenly voice, to love me again. But if thou wilt not afford me this kind affection, let me at the least( I pray thee,) obtain so much pitty at thy hands, to forbear thy sins; which do not onely renew, burr very much increase my smart. For certain it is, that thy offences do daily torment me;& that these souldiers should never haue had any power to touch me, had not thy sins enabled them thereunto.  
sweet Iesus, with reverence I kiss thy blessed stripes, and do thankfullie both aclowledge and embrace thy love; most earnestly entreating thee, so to kindle, so to inflame thy love also within me, that it may melt the frozen moisture of my hart into tears; both in compassion of thy sufferings, and in sorrow for my sins which drew them vpon thee. Oh, how happy am I that haue so loving a Lord? what can I need? what need I fear? Oh, how cruel am I, if I will commit any fact, which doth not onely displease, but dishonour and torment him? What pitty shouldst thou haue in punishing me, if I haue none in offending thee? There was no greater mercy then to cast such love upon us: there is no greater misery, then not to aclowledge, and in some degree of duty to answer the same.  
O love, more strong then death; 
Cant. 8 6,  death subdueth all worldly things, and yet thou subduest death; thou triumphest over all power, either by resisting, or by enduring. Thou art the bush which did burn, 
Exod, 3,  but not consume; thou art the most perfect adamant, which will weary all arms; which will break all hammers before it will yield: 
Rom. 8  Thou madest the apostle say; Nothing shall separate us from the love of Christ; in all things we are more the conquerors, through him who loveth vs.  
Death subdueth all worldly things; but thou hast subdued him who hath overcome death, and made him subject unto thy yoke. For what drew him down from heaven, into the mire of miseries? what made him a scorn of men? wherefore did he fast, weep, labour, and watch? wherefore lived he both in poverty and contempt? wherefore endured he both an ignominious and painful death, but for the love of our redemption? O invincible virtue, who hast overcome the Lord of all things, wilt thou not overcome a weak man? shal my heart onely bee able to resist the force of thy fire? O sweet tyrant, with what soft flatteringes dost thou enforce men to great attempts? without any feelyng of difficulty, without any fear of danger, being carried with delight to that which they desire: which delight in going forward, drowneth all grief of labour, through which they wrestle. Nothing is therefore so sweet as love, nothing so strong; nothing maketh men more cruel, nothing more compassionate. It is strong in obtaining, it is sweet in enjoying; it maketh men cruel to themselves, and compassionate to him whom they do love.  
And it is meet that we should live in subiection of love; for whatsoever is contained in the Scriptures, either is love, or pertaineth unto love: and nothing is so precious as a soul that loveth, but only God who giveth love. love is the queen of all virtues. It is the end of all the commandements and counsels of God. Yea, all creatures are made serviceable unto man for this end. It is the soul, life and perfection of other virtues; the ston, which turneth all that it toucheth into gold; the stamp, which maketh all our coin currant with God. Insomuch as if we love, we may do what wee will; for whatsoever is done in love, God doth accept. Yea, by loving the good actions of other men,( by reason of the community of the Church) we make them our own. It is a sword to cut in sunder the sinews of all vices, and a spur to stir us up to all virtuous atchieuments. It is the certain measure, as well of perfection which the just haue in this life, as of glory which they shal haue in the life to come. If I haue not love,( saith Saint Paul) I am nothing; for God will give unto every man, according to the proportion wherein he offereth himself unto him by love. Lastly, it uniteth us unto God; for love is a mean, which knitteth two extremes, the lover and that which is loved, into one. do wee love the earth? wee are earth: do we love God? what shall I say? are wee God? assuredly we are combined with God. Yet this union is not natural, but spiritual; not transforming the nature of man, but changing his affections, and whole manner of life. that as the shadow followeth the body, so the will of man adhaereth to the will of God, loving and hating as he doth prescribe; without any respect unto himself, but onely to the honour of God. For, as iron cast into the fire, taketh the nature of fire, and yet ceaseth not to remain iron; so he that burneth in the love of God, is partaker of the purity and sanctity of God,& yet abideth still man.  
O love, the roote of all virtues; the daughter of grace, the mother of sanctity, the mistress of truth; the glass of religion, the balance of reward, the marriage garment, the key of Paradise; the strength of those that fight, the crown of those that conquer; the felicity of saints, the ioy of Angels, the terror of divels. Without thee, faith is dead; hope a vain presuming; holinesse, hypocrisy; zeal, fury: with thee a man standeth, in prosperities humble; in adversities secure; in hard passions strong; in good works cheerful; in temptations safe. Are we poor, and able to give little? are we either ignorant or weak, and able to do little? let us love much, and that will be a supply unto both: for he that loveth, is of ability to do much; and he giveth much who giveth himself.  
Is it not meet therefore that wee sell all that wee haue to purchase this pearl? can any thing bee too dear to give? can any thing be too hard to suffer, that wee may obtain it? Is it a small matter that it is said; God is love? Is it a small matter to dwell in God, 
1. jo. 4, & to haue God dwell in us? God is love: what more precious? He that dwelleth in love, dwelleth in God; what more secure? And God in him: what more glorious? It is not said, God is humility, God is patience, God is obedience; but God is love: al other virtues, are the gifts& graces of God; but love is said to be God himself.  
O divine virtue, so often, so greatly, but never enough commended; O sacred love, which always burnest in the bosom of God. I cannot value thee to thy worth, I haue nothing in me, that is a fit price for thee: but I will give for thee all that I haue; all my delights, all my desires; I will leave all for his love, who hath left his kingdom and throne for love towards me. And when I shall haue given all, I shall think that I haue given no more thē nothing; for thou wilt more sweetly refresh, more abundantly satisfy, more assuredly defend me, then all that I am able to give.   

§. 5. HOW he was crwoned with thorns, clothed in purple, openly scorned and presented to the Iewes  
1 THe Iewes did more indeuoure to take away the reputation of Christ, then to take away his life.  
z Iustice is to be executed with gravity and grief.  
3 The Iewes would be satisfied as well with the shane of Christ as with his blood  
4 Wherefore Christ was clothed with purple.  
5 Wherefore he was crwoned with thorns.  
6 Christ hide more of his goodness then he shewed to the world  
7 We are to think of the torments of Christ both with ioy& with grief.  
8 How our souls are defiled with sin.  
9 The love of Christ is a provocation to us to love him again  
10 A Prayer and thanksgiving.  
11 The fruit which wee must yield  
12 Christ hath not only freed us from evil, but enriched us with good.  
13 Pilats showing of Christ did plainly show that he was then made a woeful spectacle.  
14 It is the diuel● mind not to bee satisfied but by death.  
15 The agreement of the wicked in doing evil.  
16 Want of compassion sheweth want of love.  
17 By sinning wee join with the Iewes in crying against Christ Let him be crucified.  
18 A meditation to restrain us from sin.  
19 A prayer to Iesus Christ  
20 A prayer to God the Father.  
WHen the Souldiers had thus scourged our saviour, they brought him into the common hall, and there again they stripped him, and put vpon him a purple robe; and pressed vpon his head,( a very sensible and tender part, which the whips before had passed over) a crown of sharp thorns, and put a reede in his hand instead of a sceptre: and scornfully bowing themselves, saluted him king of the Iewes, and spat vpon him; and took the reede which he held in his hand, and smote him therewith vpon the head. By which actiones, it appeareth that they were more desirous to take away his reputation, then to take away his life. For they sought but only the ordinary torment of the cross, to take away his life; but to take a-his reputation, they ran into al these& many other strange inventions, equally composed of torment& of shane, wherein cruelty seemed pleasant, and mirth conjoined with malice. many Heathen people haue observed this rule, to execute iustice with some show of gravity and grief: and not with any light either iestures or ieastes, to move suspicion, of taking pleasure, in taking punishment: not with any extraordinary severity, to give token of private reuenge. But it was not sufficient for these savages, to crucify Iesus, except they did it, both with derision and despite: their malicious mindes, must of necessity bee satisfied, as well with his shane, as with his blood; and that after a very unusual manner. For, when was purple before that time used for dishonour; who ever until that day had been crwoned with thorns? The purple reached but to a scorn, but the thorns went further; for, how many thorns did pierce his flesh, so many streams of blood issued from him, It was not by chance& adventure, that he was clothed in purple, and therein mocked; but as the holy Ghost made Caiphas to say, It is expedient that one should die: And likewise Pilate, what I haue written I haue written; so it made the Souldiers to scorn him in a purple garment, in token that whatsoever they did to his reproach, should follow to his honour and praise. Neithere was it without a mystery that they set up- his head a crown of thorns. For God had cursed the earth, because of the transgression of Adam, to bring forth thorns and briars unto us; this curse hath our saviour taken vpon him; the points of these thorns are broken in his flesh. Now are all things blessed, all things reconciled; all things both healed and hallowed with his blood.  
O my saviour, how large lye didst thou satisfy the lieutenant Pilate, for remaining one night in his house, by sprinkelinge every parte thereof wherein thou camest with thy blessed blood: O cruel Souldiers, do you know either, what you do, or whom you haue in hand? assure yourselves, you see not that which in him appeareth; and yet doth not that now appear in him, which hereafter shall.  
For as in us, that goodness which we either presume in ourselves, or make show to others, is more then that which in truth wee haue; so in the son of God, that which he hid of his goodness, was more then that which he shewed to the world.  
But as the Souldiers in tormentinge thy saviour, combined sportte with spite: so thou O my soul, so often as thou thinkest thereon, do it jointly both with ioy and with grief: with ioy, for the benefit which thereby thou hast received; with grief, for the miseries which he did endure: with ioy, for his exceeding love towards thee, in that he was rather defirous then content, to endure so base, both insamies and pains for thy sake; with grief, for the grievousness of thy sins, which provoked the iustice of GOD to so great severity.  
Woe is me, alas, wretch that I am, how do my sins defile my own soul; seeing they haue so defiled the pure glass of the majesty of the Father? so troubled the clear fountain of all beauty and delight? O Son of iustice! O light of thy Fathers glory! wherefore wert thou content, to receive the filthiness and deformities of my soul, and to endure the pains which my sins did de serve? 
Es 63, 2.  Wherefore is thy apparel read,& thy garments like him that treadeth in the winepress? Were it not fitter that offenders should suffer for their own deserts, then that thou( O innocent Lord) shouldst thus be torn with torments for them? had it not been fitter that this filthiness should haue remained upon the proper dunghill, thē to be cast upon thee, the purity of all beauty and glory?  
What love moved thee to haue so great care of me, that thou wert utterly careless of thyself? to bee so desirous of the cleannesse of my soul, that thou wouldest bee thus defiled to bestow it on me? O my saviour, what am I in respect of thee? What am I to thee, but trouble, torment, infamy, death? What art thou to me, but rest, pleasure, honour, life? If therefore thou lovest me, who am so grievous unto thee; wherefore do I not love thee, who art my salvation? wherefore am I not provoked to abstain from sin, to cast out all unclean desires, which are so many thorns to thy blessed body? to despise the vain braveries of the world, which were here applied to despise thee? to put my whole affiance in thee, who thus hast loved me, and with chains of perpetual duty to link myself most strongly to thee?  
O my redeemer, receive me thy weak and unworthy seruant, to yield unto thee both obedience and praise; shut me not from thee, whom thou hast created for thyself, whom by thyself thou hast redeemed. I am thine, O my GOD, I desire to bee thine; I do and will resolve to be thine. I will not deliver the keys of thy riches to any other then to thyself. I will not bear fruit to any but to thee, who hast planted, and dost continually both water and purge me. The branches of this vine, which are the faculties of my soul, shall bring forth flowers unto thee; namely, good desires: they shal bring forth fruit unto thee; even my words and my works. Mine eyes shal regard thee, my tongue shal praise thee, my feet shall follow thee, my hands shall serve thee; my understanding shall always contemplate upon thee, my memory shal never let thee go; my will shall delight onely in thee; my soul shall be enfolded in the flames of thy love. This is the fruit which thy vine must yield; this is the profit which thou dost expect. environ it, O Lord, with fiery walls, shut all the gates thereof; Set the Cherubins to keep the way, that nothing may enter but thyself. I pray you all the creatures of this world,& if you will not be entreated, I do adjure you, in the virtue of obedience to our common Lord; come not near, trample not within this garden, touch not any thing that groweth therein: all is the lords, I will reserve all to serve him; you shall bee mere strangers unto me. I abandon al creatures for the love of him, who hath abandoned his kingdom for love towards me. For, to this end I was created; and I can yield him no other recompense for all his sufferings, but to love only, and always to praise him.  
Blessed art thou, O most merciful and mighty Lord, the comfort of my life, the light of my eyes, the port of my desires. All thy Angels and saints, all thy creatures for ever praise thee: for that by the merit of thine unspeakable charity and humility, which bowed thy back to undergo the miseries due to us for our sins, thou hast not only freed us from all our evil, but participated thy heavenly graces unto vs. Thou didst cast no travell vpon thyself, whereof thou didst not unburden vs. And further, in taking vpon thee our flesh, thou hast given us thy spirit; in taking vpon thee our sins, thou hast given us thy righteousness; in taking vpon thee our death, thou hast given us thy life: in taking vpon thee, the punishment which we did deserve, thou hast given us the glory which thou diddest possess; in making thyself like unto us, thou hast made us in the sight of thy farther, after a sort, and in our degree, like unto thee. By suffering that which wee had deserved, thou hast procured us that which we could not deserve: by suffering that which pertained unto us, thou hast cast that vpon us, which in right pertained onely to thyself. So that all thy pains are our preferments, thy dishonour our glory, thy poverty our riches, thy miseries our merites, thy sufferings our satisfaction: thy reproaches make us without blame, thy bands free us, thy stripes heal us, thy sorrows comfort us, thy travails refresh us, thy condemnation justifieth us, thy death reduceth us to life.  
Now, when Pilate saw that Iesus was in so pitiful a plight, that he supposed the sight of him sufficient, to break the bloody purposes of his enemies; he took him by the hand, and led him forth to the people, and said unto them, Behold the man: What would you haue more? If it bee for malice that you are so violent against him, behold how miserable he is; if for fear, behold how contemptibie: fault he hath done none. Assuredly, this showing of Iesus doth plainly show, that he was then made a woeful spectacle: So woeful, as Pilate did verily believe, that the very sight of him would haue moved, the hardest heart of his enemies to relent and say; This is enough; wee desire no more. But they, infatiable in cruelty, importuned Pilate, some with persuasions, others with confused clamours& cries, that he might bee crucified. They had the divels mind, which is not sarisfied but by death. No punishment but death, no death but by the cross, could satisfy their desires. And among all that multitude, there was not any variety of opinion. They all agreed to take away life from the son of GOD; they all agreed that he should be crucified; they all agreed to prefer Barrabas, who had slain the living, before him, who had revived the dead. For, it is a property cf the wicked, in matters of virtue, to disagree one from another; so many men, so many mindes: but in wickedness and mischief, they all jump in one iudgement; they always concur in one desire.  
Seeing then( O my soul) thy saviour hath found so little pitty among the Iewes, turn thou thine eyes vpon this lamentable form, and say unto thyself; behold the man. behold his bounty, beeholde his love, behold his distress. And it thou feelest no compassion of the pains and anguishes which he endured, assure thyself, thou wantest love: for they who love, are always sorrowful for the miseries of the party whom they do affect. If thou findest not within thee, this testimony of love, yet abhor to join in malice with the barbarous Iewes, in crying against him; let him bee crucified. Which voice thou dost so often cast forth, as thou consentest to any sin; forsomuch as thou dost a thing, whereby thou wouldest bind him to die again, if his sormer death were not sufficient.  
So often therefore as thou art inclinable to any evil, present this mournful spectacle before thee, and say to thyself; behold the man. Which words, although they are but few, and seem to contain small matter; yet if thou examine them well, they will not onely stay thee from executing thy evil intents, but strike thee down to the earth, a thousand times to kiss it, vpon conscience of thy wicked unworthiness; and to poure forth praises unto him, both f●r those thing●s which once he did endure, and for those which daily he doth for thee. Behold therfore the greatness of thy sins, by the great sorrows which thy saviour did sustain: behold how necessa●ie it was to satisfy for sin; behold how grievous the fatisfaction was. Consider hereupon, the rigour of Gods iustice; consider, how abominable a thing sin is unto him; conjecture also, what reuenge GOD will take upon sinners themselves, who do not either aclowledge or accept the benefit of their redemption, seeing so severely he punished his most deere and innocent son for their sins.  
O sweet Christ, grave this thy shape deep within my heart; that continuing in the contemplation of these points, I may not bee so, both unthankful and cruel in affection towards thee; nor yet so, either senseless or desperate in care of myself; as to commit that, which is so painful and ignominious to thee, and to me so daungerous. Remember, O my Lord, what I am to thee, and thou to me; and do not fly from me, that I may find thee. I do make a long journey unto thee, I proceed slowly, I do often make stay, often I go back: strengthen me, O lord, guide my stumbling steps, draw me after thee with the line of thy love; be not weary to expect him, who is not able to hold out place.  
And because my weakness is so great, that I do often fall, either in purpose, or in power to resist sin: cease not( I beseech thee) to present this thy fresh bleeding form, to the merciful majesty of thy father for me. And with that love wherewith thou didst not onely suffer, but offer thy body, to bee thus dishonoured for my sake, vouchsafe always to interpose the same between his iustice and me. And although the sight thereof was not sufficient to appease the hatred of thine enemies, yet will it pacify the wrath of thy Father; because whatsoever thou didst suffer, it was under his obedience, to restore his honour, and to satisfy his Iustice.  
O almighty God, behold here the man, whom thou hast appointed to be a mediator between thee and sinners; 
Mat. 3.17.  even the man in whom thou art well pleased. Behold the man, whose righteousness will answer thy iustice in every point; and whose punishments are sufficient to satisfy the penalty of all my sins. Behold his humility, behold his obedience, behold his satisfaction. Oh, that his sufferings were balanced against my sins; certainly, they would so far exceed, both in weight and in worth, that thou shouldst in iustice, rather poure forth thy mercies upon me for the one, then hold them still in displeasure for the other. O most just and merciful God, let this bruised body bee always in thy sight; first fix thy heavenly eyes vpon his merites, then vouchsafe to look towards me, and for his sake haue pitty vpon me. And gratiouslie grant, not onely pardon of my iniquities, but participation also of his righteousness: that in the purity thereof, I may bee approved by thee, when I shal bee proved.   

§ 8. HOW he was condemned and forthwith lead to the place of execution.  
1 THe iudgement of Pilate, by his own iudgement was unjust.  
2 The iustice of the sentence against Christ.  
3 Christ was charged as asurety, and as sacrifice:  
4 The love of Christ,& his fathers Iustice were causes of his condemnation.  
5 The love of Christ is a provocation for us to love him again.  
6 A Prayer to that end.  
7 The love of Christ is a provocation for us to settle our assurance in him.  
8 It is Iustice now that offenders for whom Christ suffered should be discharged.  
9 The merites of Christ invaluable.  
10 The divell justly deprived of the power which he had over vs.  
11 The devil by stinging our saviour hath slain himself.  
11 Wherefore Christ suffered vpon mount calvary.  
13 Our service to Christ must not be vpon necessity and constraint.  
14 Wee may bee bold to cast our sins vpon Christs shoulders.  
15 Wherefore Christ did turn& speak to the women that went after him,  
16 The force of tears.  
17 Wherefore Christ said to the women that they should not weep for him.  
18 The right weeping,  
19 A prayer and thanksgiving.  
NOw, although Pilate had openly declared, both that Christ was innocent, and that he had authority to acquit him; yet giuing place, either to the favour or fury of the Iewes, rather then to iustice; he pronounced sentence of death against him, and delivered him to the pleasure of his enemies- Therefore, O president, by thine own iudgment, thy iudgement was unjust. For thou gavest sentence of death against him, whom thrice before thou hadst pronounced innocent. Certainly, in thee, O president, it was the greapiece of injustice that could possibly be committed; but it was a just sentence in the high president of heaven, before whom all the sins of the world stand in naked view, and who will not suffer one of them to pass unpunished. Therefore, because the whole world was not sufficient to satisfy for any one sin, he drew the sword of his Iustice, and smote therwith this innocent Son; who onely was able among al men, both to bear& to break his wrath against sin. But O just judge thou art never stirred to wrath but by sin; thou art never greiuously wrath but with grievous sin. At this time thou wert greiuously wrath, and didst greiuosly smite thine onely son: But in him thou couldst find no grievous siin; in him thou couldst find no sin at all.  
What? didst thou not onely release offenders, but( as did Annas the high Priest) cause the innocent without cause to bee smitten? 
jo. 18 22.  And is it not more against the law of iustice, to condemn the innocent, thē to discharge and acquit the guilty? How then may we esteem it iustice, which doth not only release offenders, but layeth so severe a sentence vpon the innocent?  
O light, which hadst decreed this mystery in thy holy counsel from the beginning, open my under standing, break the mistines of my mind, that I may see this work of Iustice& of mercy, wherein thou art more admirable then in all thy works beside.  
Assuredly, he is not unjustly charged, who owing nothing from himself, undertaketh the debt of another man: neither doth the judge any more wrong, in giuing sentence against a voluntary surety, then he doth against a principal debtor. It is pitty lo see a man pay that which he never took, but if he will submit himself to be a surety, if in kindness he will represent the person of the debtor, Iustice must haue her course against him. It is pity to see a harmless lamb lie bleeding to death; but if it be appointed for a sacrifice, it is the nature of a sacrifice so to be used. And therefore, although he was with out sin in himself, yet as a surety, as as sacrifice, he did justly suffer for the sins of other. Although by innocency he was free, yet by love he became entangled in debt. For his own innocency, God was well pleased in him; but for our impurities: he justly gave way to his wrath against him. He was justly charged, not with that which he had done, but for that which he did undertake. we in iustice, should haue been smitten with these sorrows: this blow in iustice was bent against us: but he in love stepped between the blow and us,& received the full dint thereof vpon himself. 
Esay. 53 4.5.6.  He took vpon him our infirmities, and bare our sorrows, he was wounded for our iniquities and broken for our transgressions. The chastisement of our peace was laid vpon him, and with his stripes were we healed. All we as sheep were gone astray, and turned every man to his own way,& the Lord hath laid vpon him the iniquity of us al. So thē it was his love,& his fathers iustice, that cast him into these extremities. love entreated that sinners might be saved;& iustice exacted that sin might be punished; to satisfy both which suits, the mean was found, that one unspotted Innocent, not subject to death,& yet willing to die; who was without sin,& yet able to make satisfaction for sin, should thus cruelly suffer for all offenders.  
This, O Lord, is the nature of thy debt; this is the cause of thy condemnation. Innocency maketh thee free, but love hath brought thee under charge of our accounts. In innocency, thou art purer then the stars, but love hath plunged thee in the depth of our deformities. By the greatness of thy love, our sins haue so iled the beauty of thy innocency. And therefore, although Pilate, respecting thy desert, could find in thee no cause of death; yet wee, respecting thy love, do find so many causes thereof, as there are sins in all the world.  
Come hither then,& I will, tell you in a word, the cause of his sentence. It was not for his fault, but it was for his love; his love& our faults were the ground of this iustice. He that loved, both so ardently, and such sinners as wee, was justly condemned.  
O my soul, what a forcible provocation is this unto thee, not onely to love thy saviour, but to settle thy assurance in him. For, how is it possible, that thou wouldest not love him, who rejected his own majesty, and subjecteth himself to this misery, to save thee? O good Iesu, O health of my soul, haue mercy vpon me, I beseech thee, and help me; strike this fire within my hart; let my soul be satiated with thy sacred love. Thou art( O lord) my full felicity, my last end, the mark whereat I aim, the port whereto I sail, the term, the rest of all my desires. Wherefore then do I not love thee? wherefore do I not desire thee with that ardency, wherewith all creatures do love and desire the place of their rest? The fire, and the air do overthrow mountaines, rend up rocks, shake the whole earth, to breakeforth to their natural place: and wherefore do not I break through all impediments? make way through al creatures, to come unto thee? who art the only place both of my refuge and rest? O my desire, O my hope, my sweet solace, my assured strength; wrap my soul in the flames of thy love, that all careless coldness may be consumed thereby: possess it so entirely with that divine fire, that I may haue no sense of any worldly thing. Most sweet, loving, beautiful, noble, rich, wise, glorious; and worthy to be both loved and adored; O life of my soul, who diddest die to give me life; who didst die to kill death; mortify me wholly, even my will, and all my evil inclinations, and whatsoever is mine, within me. Then revive me again in thy lively love, by uniting all the faculties of my soul unto thee, and making them obedient to thy will.  
Seeing also thou hast( O my soul) so rich a treasure,& so liberal a distributor of the same, how is it possible, that thou shouldst not rise in hope? Iustice hath found a way to strike the innocent; and cannot mercy find a mean to save the guilty? Assuredly, yes. For it is a greater miracle that God was condemned and crucified, then that man should be acquitted and live. If therfore wee haue the greater, we haue no cause to doubt of the less Iustice hath executed her severity vpon the innocent;& mercy will show her favour vpon offenders. Yea, if it was iustice, that the innocent should be condemned& executed for satisfaction of sin; it is Iustice also, that the offenders for whom he suffered should be discharged. It is Iustice, I say, that the principal should be discharged of that debt, which the voluntary surety hath freely paid. Therefore, although grace is not due to a sinner, as he is a sinner; yet is it du to him as he is redeemed. It is mercy that a sinner should be saved, in respect of the sinner; but it is iustice, in respect of Christ. The just was handled as a sinner, that sinners might bee accepted for just. and it is not agreeable to the rules of iustice, that one offence should be twice punished; that a debt once paid, should be exacted again. he hath joined, he hath united himself unto us: as he cannot bee condemned again, so cannot we likewise be condemned; except we break union, and willingly fall from him.  
Further, it cannot bee esteemed, how acceptable to his Father was, the obedience, patience, humility& love, wherewith he offered himself to this opprobrious death; to restore his Fathers honour, and to work the redemption of mankind. Seeing therefore his merits are invaluable, and that all are referred to the salvation of our souls, there is no doubt but the same shall be obtained. The Father will not deny him that, for which he did so grievously afflict him. This is the covenant which the Lord hath made with our Noah: the flood of his fury shall never again universally involve us; he will never hold back his mercy from those, for whom his son doth entreat mercy.  
Lastly, as Adam for eating of one forbidden three in Paradise, was justly deprived of the use of the rest, whereof before he was permitted to eat; so when God permitted the devil, as his gaoler& executioner, to arrest, by his Sergeant Death, al the sons of Adam; because his issue was attainted,& his whole blood corrupted by that offence: but with exception, that if any were innocent and free from sin, he should not be touched: the divell by laying an unjust gripe vpon our saviour, who was without spot of sin, is justly deprived of the power, which before he had over all others. He hath broken his teeth, he hath left his sting in that unspotted body; yea, by stinging another( as often doth the Bee) he hath slain himself. he is now no longer able to enforce; only he suggesteth evil advice, whereby he seduceth some unhappy souls, and entangleth thē within his nets. But Christ again, hath given us so large light, both by doctrine& by example; the supply of his grace also is so sufficient; that these corrupt counsels may easily be, discerned by the one, and avoided by the other.  
I he sentence of death being once given, forthwith the cross was prepared.& then they brought forth Iesus,& laid that heavy three vpon his shoulders, which had been unmercifully battered with whips before: tormenting him, not only with the sight but with the weight of that which was appointed to be the instrument of his death. Which painful burden, together with the weight of al our sins, he refused not to take vpon him; but proceeded on his way with incredible alacrity, both in love towards us, and in obedience to satisfy his fathers iustice; as a true isaac, bearing the wood for the sacrificing of himself. But whither goest thou, O innocent Lord? what hast thou to do vpon the stinking hil calvary? which being a place of common execution, is tainted with the smell of putrefied bodies: thou shalt find there no sick persons to cure, no devils to cast forth, no temples wherein to teach. True Lord, but there thou shalt find dead to raise,& sinners to forgive. Thou shalt there find many scattered skulls of executed offenders which expect thy coming; that, as the true Elizeus, thy dead body should restore them unto life.  
What meaneth this? O good Iesu, what doth it mean? that thou hast not onely made choice of an infamous death, but of an infamous place wherein thou wouldest die. Wert thou so enamoured of malefactors and sinners, that with them, and among them, and for them, and by them, and as one of them thou wouldest be crucrucified? certainly, thy death containeth so many mysteries, that it is not enough for us to say, thou didst die for our sins; but wee are further to consider how thou wouldest die? which was, by the ignominious& cursed death of the cross: with whom also? even with malefactors: when? in the principal strength and beauty of thy age: vpon what day? at the great solemnity of the passeouer: in what place? on the infamous& vnsauory hil calvary, onely made glorious by thy death.  
O glorious calvary where the Prince of light did encounter and overcome the Prince of darkness; whereat one instant our life for a time ended life, and our death did for ever die: I will not hereafter seek my saviour in the temple, but vpon thee, for in the temple he scourged sinners, but vpon thee he died for them; vpon thee he opened his arms to embrace them.  
Therefore, O my soul, accompany him in his pain full passage towards this place of his combat, and bow thyself also under his cross, not vpon necessity and by constraint, as did simon Cireneus; for nothing is more grievous, then eyto serve, or to be served by constraint, but freely, and cheerfully; which manner of doing, is better accepted of him, then the thing it self which we do. For, although he might command us as slaves, yet will he haue us entreated as sons. And if thou wilt take a poor advice, howsoever thou seest him either burdened or weary, forbear not to cast thy sins vpon him; for woe be unto thee; if when they nail him to the cross, they crucify not also thine offences with him. fear not that he will either shrink from them, or shake them off; for he hath manifestly declared both his courage and his care. His courage appeared, in that he forbade the women, which followed him, to weep for for him; he manifested his care, in showing himself more sensible of their calamities, then of his own.  
But stay hear a little, O my soul, and do not run so fast by so high a mystery. What new thing is this, O my redeemer? Thou wouldest not speak one word to herod; thou wouldest not answer Pilate, although thou wert urged; and without request thou turnest thy face, and speakest to those who weep after thee. dost thou more at the silent tears of poor women, then either at the entreaty or command of powerful men? O good Iesu, thou dost much esteem those that are pitiful; seeing it was thy pleasure, that the tears of these women should be registered in thy Gospel, and put in one record with thy blood. Herod questioned vpon curiosity: Pilat by way of authority: but the daughters of Sion wept for pure pitty. And therefore the words of the one, reached no further then unto thine ears; but the lukewarm drops of the other; pierced thy heart. Thou takest pitty vpon those, who take pitty vpon others; thou makest more account of the tears of the pitiful, then of the words of the mighty For which cause thou didst not onely turn and speak to these weeping women, but thou didst seem more sensible of their tears, then of thine own torments: thou didst seem to show more care and compassion for their miseries, then for thine own.  
O my soul, if thou hast any business to negotiate with our Lord, if thou wouldest obtain any courtesy of him, thou mayst here see the best form of petition and and plea. For, it is better to sue unto God with force of tears, then with multitude of words: a few tears are more regarded of him, then many words. Because words are formed by the tongue, but tears proceed commonly from a heart, Possessed either with grief or with love. use few words then, and weep, O my soul; for this is the language of heaven, this is the most strong voice to call vpon God. tears overcome the invincible, appease the omnipotent, and torment the divell more thē hell fire. When tears cry unto God, when he is importuned by true tears, he will not delay both to come& to comfort us: he will grow presently familiar with vs.  
But, O redeemer of my life, wherefore is it thy pleasure that wee should not weep for thee? Thou didst weep for thy friend Laaarus, thou didst also weep for the stones and walls of jerusalem, and dost thou not permit us to weep for thee? dost thou set so light by the loss of thy life? shall wee so ordinarily esteem the shedding of thy blood? Or wherefore dost thou consent that we should weep for ourselves, and not weep for thee? Are wee of greater value then thou? or can any of us be either less worthily, or more shamefully& cruelly punished? What shall I say, O the solace of my soul? shal I with reverence leave this high& obscure mystery, among many other, to thy divine iudgment? Or dost thou give us to understand, that it sufficeth not that wee weep for thee, if wee do not observe how wee weep? because the right weeping consisteth, not in multitude, but in well placing of our tears. Or is it thy pleasure that we should not weep for thy death, but for the workers of thy death? according to which rule, we haue cause to beewayle, rather those that commit, then those that suffer outrage& wrong. Or wouldest thou signify unto us that our life should be a long martyrdom a continual crucifiing of ourselves; and that we haue more reason to show compassion for the wicked that live then for the good when they die. For it is betteer to dy thē to live among evil men because in death their is but one bitter morsel to swallow, but the society of the wicked is a continual torment. Or lastly, didst thou mean that we should not weep for thee, in comparison of ourselves? because our sins are so great that we haue time little enough to lament them. and as thou art more grieved at our sins, then at thine own sufferings, so thou takest greater pleasure that wee let fall tears, for them, then for thee: for if we do not beewaile our sins, it little availeth us that thou hast suffered. First therfore, we must weep for compassion of ourselves, and then for thy passion: wee must bewail our offences first, and then busy ourselves in weeping for thy wounds. For, if thou hadst suffered for thyself, it had been great reason wee should haue wept onely for thee; but seeing thou diddest suffer for our sins, it is convenient that we poure forth tears principally for them.  
howsoever it is, forbid us not, O good Iesu, forbid us not, I beseech thee, to weep for thee; for if thou dost, with tears wee will entreat thee that wee may weep. We will entreat thee rather not to weep for the traitorous city jerusalem, thē not to suffer us to weep for thee. O Lord of all life, do not onely permit, but enable us to weep; and accept our praises watered with our tears.  
With bended knees of my heart,& swallowed up in the depth of mine own vnworthin●sse; with al fear and reverence which can possibly fall into this weak worm, I prostrate myself before thee, O Lord Iesu Christ and yield unto thee most humble and hearty thankes for thy exceeding mercy and love towards me. What haue I, O Lord which I haue not altogether received from thee? What am I, either presently in hope, but only by thee? Thou art my Creator, my sanctifier, my glorifier, for thou hast given unto me the state both of nature and of grace,& hast also prepared for me the state of glory. And because to this high end many means are required, of thine infinite goodness thou art unto me, as well the means as the end. Thou art my defender, my keeper, my governor; the merciful scourge of my sins; the curer of my infirmities, the instructor of my ignorances, the director both of my knowledge and power; thou sustainest, thou stirrest, thou orderest me in all my endeavours. Finally, thou art my Lord and my God; even all the goodness that I haue; even all the good that I expect.   

§. 9. HOW he was crucified  
1 THe ladder which jacob saw in a vision.  
2 wherefore Christ was crucified naked.  
3 The l●mmes of Christ were loaden with our sins  
4 Example to be merciful towards the needy.  
5 Example of moderation in the abundance of worldly things.  
6 The bodily torments of Christ  
7 His spiritual encounter.  
8 Man was more easily ruined then redeemed.  
9 The continual miseries and travails of Christ.  
10 Wee are vn●ble to comprehend the mysteries of the death of Christ.  
11 The death of Christ was prefigured in many.  
12 Who were the principal, who the secondary or instrumental causes of the death of Christ.  
13 Christ took the medicine for our diseases.  
14 We can neither honour Christ nor abase ourselves as both are worthy.  
15 It is reason wee should despise ourselves.  
16 The incomparable love of Christ  
17 Wee are more bound unto Christ for enduring t●rmentes for us, then for all his other benefits.  
18 We are more bound unto Christ for the manner of our redemption then for our redemption itself.  
19 A Thanksegiuing  
20 Diuers figures of Christ.  
WHen he came to mount calvary, there was the bloody banner displayed; there planted he the three of life, the fruit whereof expelleth the poison which the fruit of the forbidden three had wrought. There pitched he the ladder, 
Gen. 8.12  which jacob saw but in a vision, The top whereof reached up to heaven; whereupon not onely the Angels go up& down, with our prayers unto God, and his mercies unto us, but God himself descendeth to man, and man ascendeth up to God. And first, to make his death the more reproachful they stripped him of all his garments, which the Souldiers put to division and lot. Insomuch as he, who in all the passages of his life was so pressed with poverty, that he had not of his own where to rest his head; was now driven to that naked necessity, that he had not, in a could season of the year, so much as a figtree leaf to cover his body.  
But, although the lawe commanded that malefactors should be crucified, yet did it not command that they should be crucified naked. Wherefore then, O good Iesu, was this extremity used against thee? were the executioners so covetous to enjoy thy apparel? or were they so cruel to increase thy shane? or would●st thou testify thy love, in showing us thy flesh, and not hiding any part of thy body from us? When adam had sinned he would haue hide himself from the presence of god, because he was naked; But our second Adam, took both this sin and this shane vpon his naked members, to carry them to the cross, and crucify them with him. Assuredly, O my salvation, howsoever thy body was naked of apparel, all thy limbs were loaden with our sins: even as thy Apostle Saint Peter hath said: He bare our sins in his body on the three. 
1. Pet. 2.24.  For who could haue violated thy holy members, if thy father had not found our offences in them? If he had not found this accusation against thee, This man receiveth sinners and harboreth malefactors. didst thou not know, O my redeemer, that in whose hand the theft is found, he must be answerable for the same? should not the Father handle thee as a Sinner, seeing he findeth thee so charged with sins. The Iustice of the Father finding al our Sins vpon thy body, executed vpon thee, and crucified them and thee together.  
Hereby thou hast given us example, first, to be merciful towards the needy, seeing that for compassion to us, thou hadst no pitty vpon thyself; but wert clothed with our sins and our shane, to cloath us with thy innocency and glory.  
Secondly, to moderate our desires, in the vain either brauaries or abundance of worldly things, the bellows of pride and and of presuption, which do not onely clog, but quench the devotion of our spirit: even as a three by having many superfluous branches, becometh less fruitfell; and as a lamp, which with a little oil is cherished, but choked with much.  
Then they strained his naked body vpon the hard death-bed of the cross, and fastened it thereunto with blunt and rough nailes, driven through his hands and through his feet: out of which wounds issued four golden streams, like the four riuers of the garden Eden, to water and fructify the whole world.  
Then they raised him up between two theeues, and placed him in open view, to be tormented with a cruel lingering death; the whole weight of his body bearing downewardes, nd rending wider the wounds of his hands and feet; which, by concourse of sinews( the instruments of feeling) are the most sensible parts of the whole body. having also to encounter with the world, and with the divell, who is the Prince of the world; with death also, and with sin, which is the cause of death.  
alas, how far is the madness of the world? how far is the love and liberality of Christ now extended? Was GOD thus angry against sin? would no other satisfaction serve? Was the iustice of God so rigorous? Was the redemption of man so precious? One disobedience was sufficient to destroy mankind, and were al these works requisite for their redemption? Truth Lord, for ●xperience teacheth us, that it is more easy to ruinated, then to repair. One firebrand is sufficient to prostrate a whole city, which cannot without much both time, and toil, and charge be repaired.  
O most righteous and upright judge, how merciful wert thou towards sinners,& how severe against thine own son? he was born in great baseness; the world no sooner received him, but it persecuted him, and chased him into foreign countries. As his body grew, so increased the burden, both of his labours& wants; until in the end he was betrayed to his enemies by one of those that were his followers. Is any thing more admirable then this? Liberty was sold, liberality tied, innocency accused, iustice condemned, and life executed. Is any thing more admirable? The wlsedome of the Father was derided, his power beaten& bound, his beauty defiled, his glory with reproaches and reproofs obscured. Is any thing yet more admirable? God was buffeted, God was scourged, God was nailed to a cross, and set up to the open show and shane of the world; what shall I say? God in his humanity dyed.  
Stay now( O my soul) for thou art not able to step any further. Lord, 
Abac. 1.3  I heard thy words and was afraid; I saw thy works and my bowels were troubled; I was amazed and my lips did shake. Assuredly, our feeble faculties are far unable to comprehend this mystery: they can never reach this boundless height; they can never fathom this bottomless depth. Wee may coldly speak of it, and drowsely affect it; but principalities and powers stand astonished at it. Stay here then( O my soul) and lift up thy lumpish thoughts after him; even after the man of grief, 
Cap. 53.  as Esay termeth him. Cast off all delight in things of this world,& fasten thy desires onely vpon him; that thou maiest with thy naked arms embrace thy naked saviour; and bee more neerelie joined unto him. That thou maiest with free affection kiss those hands, which were so liberal, as to bee nailed for thee vpon the cross.  
Behold him who was prefigured by the brazen Serpent, the sight of whom cureth the sting of the old Serpent the divell: behold the true Moses, stretching forth his bloody arms towards heaven, that his people may obtain the victory: behold the true Rachel, traveling unto death for thy new birth: behold the second Adam, out of whose bloody side, the Church his Spouse is fashioned: behold the true samson, who with his death destroyeth his enemies: behold the true Elias, who stretching himself upon thc dead children, restoreth them to life: behold the true Elizeus, who being deade, hath raised up the world to life: behold the true Salomon, who hath made a perfect peace between God and man: behold the true paschal lamb, whose blood hath freed us from the destroyer. He was wholly given for us, and is wholly expended for our use. Behold him from the crown of his head, to the soles of his feet, and thou shalt find no parte free from wounds and blood.  
But, O King of glory, what hadst thou deserved? what hadst thou done? Pilate could find in thee no cause of death; neither can I find any, but onely the abundance of thy goodness and love. For it was my sin that hath thus distressed thee; these nailes, these whips, these streams of blood, are perpetual monuments of my wicked life. Pilate, and Caiphas, and all the rest, either thy Iudges or tormenters, vpon whom we derive this cursed cruelty, were only secondary and instrumental causes. I was the principal, I was( in part) the cause of al these causes: I can not shift it to any other, but must say to myself, as the Prophet Nathan said unto david: Thou art the man: 
2. Sam. 12.7  even thou art he who did thus afflict him. I had committed the offence, and thou wouldest bear the punishment; I had surfeited, I was diseased,& thou wouldest take the bitter portion. Thou didst fast for m●e in the wilderness, thou didst sweat for me in the garden, and thou didst bleed for me upon the cross. So the head suffered that cure for the members, which was not necessary for itself; even as in our natural bodies, appliances are made oftentimes to one part, to cure the infirmities of another: Insomuch as I must aclowledge myself, the original of all thine anguishes and pains, the disease which caused thee to die.  
Oh then! that I could turn myself into tears, that I might wash the wounds, and bath the bruises which I haue made. Behold, O my God, how I sigh now unto thee, not so much for grief, as for want of grief, for thy grievous sufferings. Oh! that I could in such sort both honour thee, and abase myself, as both of us are worthy: thou, for thy love; I, for my disobedience. Thou knewest this love would cost thee thy life; and yet wouldest not thou forbear to love me. And seeing thou didst die for my disobedience, it is reason that I should extremely despise myself, being the very party that hath offeended,  
O gracious Lord, what couldst thou haue done for us more? What greater testimony of thy love couldst thou haue given, then in being thus prodigal of thy blood for thy very enemies? then in being so cruelly tormented for those, who had so cruelly offended thee? Wee were a sort of forlorn sinners, damned so fast as born: Wee were by nature the Children of wrath; and yet( by the errors of our life) continually increasing wrath, against the day of wrath: when thou wert moved with mercy to undertake these torments for vs. The Innocent hath suffered for the guilty; the Lord for the servants; he that received the injury, for those who did it: not for any commodity to himself, nor provoked by any desert of ours; but moved thereunto onely by his mercy& love, wherewith he hath vouchsafed to visit us from on high. Wee were so far from deserving this mercy and love, that wee neither desired the same before, nor regarded it when it was done. certainly,( O my Lord,) I hold myself more beholding to thee, for enduring these torments for my sake, then for all thy other benefits beside. For, as nothing is more agreeable to thy infinite goodness, then to bestow benefits, so is nothing more strange from thine infinite happiness, then to suffer miseries: whereby it appeareth, that I am more bound unto thee for the manner of this thy benefit, then I am for the very benefit itself.  
I worship and adore thee( O Lord Iesus Christ) I praise thy holy name,& yield unto thee most humble and earnest thanks, because thou hast so loved us, as with thy most blessed blood to wash away our sins, and reconcile us again to thy fathers favour. Blessed bee thou therefore for ever, who art the reconciler, the redeemer, the saviour of mankind; the vanquisher of hel and of the divell; the repairer of life, the destroyer of death. What doth stay our hearts, O Lord, that they run not unto thee? is any clog so heavy, is any chain so strong, that can either hold, or hinder us from hastening unto thee? If all the things of this world are nothing but a flower; shall so light matters, either break or slack our course unto thee? Can a light straw stay a ston in the air from falling to his natural place? and shall the light chaff of this world( for all is no more) stop our coming unto thee? who art our last end, our perfect felicity, the true rest and center of our souls?  
Come unto him therfore all hungry and thirsty souls; this is the handful of meal, and the little oil of the widow of Sareptha, which will never waste; 
1. Reg. 17  this is the mystical rock which Moses stroke with his rod in the wilderness, 
Exod, 17.6  out of which gusheth forth riuers of water of life. 
jo, 4, 14  All you that dislike your sinful birth, come hither and you may be born again. Come all afflicted consciences, this is the good Samaritan, who will poure oil and wine into your wounds. Come, 
Luk. 10.34.  all ye that are pressed with poverty, bring hither your empty vessels; this is the pot of oil, 
2. Reg, 4.  of the widow which came to Elizeus; wherewith and by no other means you may pay your debts. Bee not discouraged because it is little, the virtue thereof is great; it will never cease running, so long as there be any vessels to fill. Come, all ye that desire to be at peace with God; this is the perfect peace-offering; this is the sweet sacrifice, whose blood crieth not for vengeance, as the blood of Abel; but craveth pardon for all offenders. This is the gate, through which wee must pass, if wee go into heaven: this is the ark whereinto wee must enter, if wee will bee saved: this is the palace of peace; This is my resting place for ever, 
Psal. 132.14  & ever; here will I dwell, for I haue delight therein.   

§ 10. HOW he was mocked and reviled,& how he prayed for his enemies.  
1 THe evil example of great men is dangerous.  
2 It is natural to show compassion to those that are distressed,  
3 Great men wanting virtue, support themselves by suppressing others.  
4 The Iewes endeavoured to pull from Iesus whatsoever they could,  
5 The infamy of Christ, was health full in regard of us,  
6 In regard of the Iewes it was pernicious.  
7 In regard of himself it was most grievous.  
8 Naturally we desire to bee pitied in distress.  
9 Death joined with infamy and reproach is most intolerable.  
10 injuries were so much the more sensible to Christ, by how much he had deserved the contrary.  
11 The torments of Christ did not so grieve him, as to see that they did his tormentors no good.  
12 Christ would not be provoked to come down from the cross.  
13 The love that Christ bare to the cross.  
14 The dissimulation of the Iewes in saying they would beleeue Christ if he would come down from the cross.  
15 It was not convenient that Christ should come down.  
16 Christ was never entreated to go up to the cross.  
17 Riches, honour and life bestowed vpon the cross for our redenption.  
18 A Prayer.  
19 The love of Christ known by imparting to us some part of his passion.  
20 It is the greatest glory of a christian to draw near unto Christ in likeness of life.  
21 We must hold not only patience but love with all men.  
22 Patience is proved, not by avoiding but by enduring occasions.  
23 The Iewes more tormented Christ by their blasphemies, then by their blows,  
24 Christ was more careful for his enemies thē either for his friends or for himself.  
25 How wee are afflicted when any injury is offered unto vs.  
26 Christ did pray for his enemies as an intercessor& pled for them as an advocate.  
27 The will of man is so peevish and perverse, that it is most safe to commit ourselves to the will of God  
AFter they had thus cruelly crucified Iesus, the high priests with the Scribes and Elders, and pharisees; and after them( so daungerous are the evil examples of Great men) the multitude which passed by, the Souldiers also that tormented him, and one of the theeues that suffered with him, reviled and blasphemed him; rending his reputation, and depraving the doctrine that he had taught. One said, thou that destroyest the Temple and buildest it in three dayes save thyself. Another bad him come down from the cross, and they would believe in him. Another cried; he saved others, himself he cannot save. Another; If thou be the son of God, come down from the cross. Another; he trusted in God, let him deliver him if he will haue him; for he said, I am the son of God. He that suffered for all, had all against him. And whereas it is so natural for a man to feel compassion, when others like himself do suffer, that there is none so wicked and worthy of death, but men do pitty him when he is at the point to die: Whereas every good eye will express grief, for those that lye in distress; because there is no case of humane calamity, which is not incident to ourselves. These ministers or rather monsters of hell, did not onely solace themselves in the sorrows and death of Christ, but used al malicious means to obscure his famed, and discredit his doctrine: like men void of virtue, and in some place of power, who support themselves by suppressing others. And if good Iesus could haue lost any other thing, they would also haue endeavoured to pull it from him.  
go too, go too, you abortive children of the Synagogue, mock on, good leave haue you in regard of us, double your malice in reviling, if you please; you do us a greater pleasure hereby then you perceive. For, look bow fast his infamy doth grow, so fast doth our shane( assure you) decrease. whatsoever could do us good, he hath imparted unto us, and hath taken to himself whatsoever might do us harm. But in regard of yourselves, O ye Iewes, it had been better your tongues had been torn out of your throats, then they should haue been thus impiously employed. All this insulting is like the putting of red hote iron into cold water, a great noise of extinguishing yourselves. For, since you haue disavowed the God of your Fathers, and haue said, you would haue no King but Caesar, since you haue said, his blood be vpon us, and vpon our children; since you haue so maliciously, both persecuted his life, and reproached his death; your walls haue been thrown down, your temple burnt, your kingdom ruined; yourselves either slain, or captivated, or chased into strange countries; where you haue been hated and oppressed, and never suffered to knit into one body again: which curse shall lye upon you until the end of the world.  
But in regard of thee, O good Iesu, what can bee sufficiently said? To be so afflicted as never was any, it is exceeding much; to be despised and despighted in this affliction, what can bee more? In all calamities it is a kind of comfort to find some compassion. naturally wee desire, if we cannot be delivered, if wee cannot be eased, yet to bee pitied; to see some who condole our misery, who wish us well, who want not the will but the power to relieve vs. But, these bandogges of satan had utterly exiled all sense of humanity; they were so far from pitty, that they expressed great pleasure, in viewing the injurious cruelty of themselves, and calamity of Christ. again, a generous heart is more touched with grief, to see his enemies take pleasure at his death, then to endure it: yea, oftentimes a free and noble spirit esteemeth not so much of death as of one spiteful speech. If therfore to live with infamy bee worse then death, what is it then with infamy to die? again, these injuries and despightes were so much more sensible to the son of God, by how much more then others he had deserved the contrary. For, in all our calamities, it doth much ease the pain which wee endure, to compare it with the fault which wee haue committed. But, because our saviour could compare these contempts, not with his fault, not with his innocency onely, but with his innumerable and inestimable deserts; he did the more grieve at them, or rather at the malice from whence they did proceed. And further, his love was so great for the salvation of mens souls, that his torments were not so grievous unto him, as to see that they did his tormenters no good. It was worse then death, that his executioners would take no profit by his death: even as a loving friend esteemeth less his labour for another, then to find it unprofitable, and not accepted: or as a good mother grieveth more, at the ungrateful and ungracious behaviour of her child, then at the travails which she endured at his birth.  
But what is this, O ye obstinate Iewes, which you importune the son of God to do? would you haue him in earnest to come down from the cross? No, no: he loveth it too well; he was too willing to come unto it; his patience and his constancy were greater then so. The devill might as easily haue persuaded him to cast himself headlong from the pinnacle of the temple, as you can persuade him to come down from the cross: he would never haue gone up, if it had been convenient so soon to come down. The cross and he were no new acquaintance, they had been affianced together 33. yeers before,& now they haue consummated the marriage; he hath joined therwith, not his hands only, but also his feet. Therfore you are deceived, O ye jews, you are altogther blinded with malice: he is not fastened to the cross, but he doth embrace it; he stayeth not because he is nailed, but rather because he is enamoured. It is not above his power to come down, but it is not agreeable to his pleasure. His love to the cross was so exceeding great, that if all the Angels had entreated him on their knees if all men had besought him with tears, he would never haue departed from it alive. Not his bitter drink, not his nakedness, not his torments, not his death, not your persuasions, and which is more then all, not your ingratitude, could either hinder him from going up, or cause him to come down: to save others, himself he would not save. Although you tell him, that if he will come down you will believe him, yet will he not do it; because he knoweth you will not make good your word. O perfidious Iewes, wherefore do you lye unto h●m, who knoweth your secrets beter then yourselves? you that would not believe him when he rose from the dead, would you haue believed if he had come down from the cross? was it a greater matter to descend from the cross, then to arise out of the grave?  
If thou be the son of God come down from the cross. Nay, because he is the son of God, it is not convenient he should come down. If he had been one of the sleeves, it had little concerned us what he had done; but being the son of God, what should haue become us, miserable wretches, if he had condescended to your infamous request? Howe then should the prophesies haue been fulfilled, the devill vanquished and the whole world redeemed?  
O crucified Iesus, what love hath overcome? what goodness did guide thee? thou wert never entreated to go up to the cross to redeem us, but thou wouldest bee neither persuaded not provoked to come down from it, until thou hadst perfected our redemption.  
O crucified Iesu, on the cross I love thee, on the cross I adore thee, on the cross I believe in thee, who vpon the cross didst give thyself to death for me. What hath a man more then riches, honour, and life? all which thou didst bestow vpon the cross to redeem me For thou, who didst create all things, 
jo. 1.3. 1, Philip. ●.  didst hang naked vpon the cross; thou, who didst think it no robbery to bee equal with God, wert sorted with malefactors: thou, 
jo. 1: 4.  who art the Lord of life, didst suffer a most opprobrious death. And that I may not loose this exceeding benefit, that thy precious blood bee not unprofitably  shed for me, I prostrate my unworthy soul, and cry unto thee; not as the Iewes did, to come down from the cross; but( which is more) to raise me up, and fasten me unto thee( For they whom thou lovest, are known by nothing more, then by imparting to them some parte of thy passion) not to save thyself, but to save me.  
save me( O Lord) from my sins, save me from the power of my spiritual enemy; save me from the deceits of the wicked world, save me from the flattering force of own appetite, which is both the mightiest and basest Tyrant that can be. Defend the dignity& glory of my soul, that it be not seruil to my sensual lust; that it be not captivated to the familiarity of the false pleasures of this life: like a blind whelp, which sucketh every thing that is put into the mouth, supposing it to be the teat of the dam.  
deliver me from variety of desires, from vain hope, from vain fear: above all, deliver me from thy wrath, and from thy curse, and from the inseparable companion thereof, eternal death. Let one small drop of thy blood distil into my soul, that I may present the same unto thy Father, in full satisfaction of all my sins, Participate unto me thy poor unworthy seruant, the full fruit of thy death; here by grace, and hereafter by glory.  
And to this end, give unto me both ability, and endeavour, to follow these thy last examples; seeing it is the greatest glory whereto a Christian can aspire, to draw as near unto thee in likeness of life, as thou didst unto us in likeness of nature: according as thou didst command, when thou saidst: I haue given you an example, that as I haue done, 
jo. 13.15  so should ye do likewise.  
grant therefore, that I may hold patience& peace, yea love with all men; not so much by avoiding occasions, both of anger, and hate( for that is a mean to cover, but not to cure my imperfections) as by sustaining them when they are presented to me; even in the press, and throng of the world, environed with Dragons, and treading upon Scorpions: I mean, amidst the daungerous conversation with wicked persons, and against all occasions which can be offered. For, as the three is not said immovable, which stirreth not when no wind bloweth: nor the wood incombustible, which burneth not when no fire touch it: so a man is not to bee judged patient, who doth not fret, fume, and foam, when no provocation of injury is offered.  
Therefore, if my friends forsake me, let me not bee for that cause disquieted; seeing thou wert forsaken for my sake, not onely of thine acquaintance, but of thy Disciples also; yea, for a time of thy heavenly Father; and in regard of comfort and ease, of thy own self. If men work me injury or abuse, either in my estate, or estimation, let me not therefore break peace with them; seeing thou didst pray for thy malicious and mortal persecutors. even then when they exercised vpon thee all cruelties & contempts; when they breathed high blasts of blasphemy against thee, which were more painful to thy heart, then the nailes were to thy hands, and thy feet: Then I say, omitting to comfort thy sorrowful friends, omitting to complain of any thing done unto thyself, thou wert careful for the salvation of thine enemies; thou wert more grieved for thine enemies, then for thy friends; thou wert more sensible of their torments thē of thine own. Noah cursed that son, who laughed at his nakedness; Elizeus cursed those children, who mocked at his baldenesse: but thou didst pray for those, who made thee naked; who solaced themselves, not at thy deformity, but at thy death.  
When a light injury is offered unto us, wee must commonly be expected, till time weareth out the impression of grief; wee require also satisfaction, or submission, or at the least acknowledgement of abuse; whereby wee make remission, rather another mans virtue then our own. but thou, in the midst of thy miseries, in the height of their injuries, when thou coulde●t no● stir any o●●●● 〈…〉 did l●bo●● 〈…〉 thou didst not onely pray for them, as an intercessor: Father forgive them: but also plead for them, as an aduucate: For they know not what they do. Assuredly, if Pilate could haue delivered the Iewes to thy will, as he permitted them to work their will vpon thee, thou wouldest haue used them after a better sort; seeing the more obstinate they were to take away thy life, the more earnest wert thou to procure their pardon. Considering therefore, that the will of man is so peevish and perverse, I abandon my desires, and resign myself wholly to thy will: for it is more safe for miserable man to commit himself to the will of God, then that God should bee committed to the will of man.  
O Lord Iesu, O the salvation of my soul, behold I come unto thee, as a most poor and vile creature; I approach to the riuers of thy mercy, to the sweet streams of thy grace; to the true son of thy iustice; whose beams are spread over the whole world,& poureth large light unto al those, who do not shut their eyes against it. Behold I prostrate my unworthy soul at thy feet; I do not revile, but I praise and adore thee: I do not mock, but I mourn at thy passion. O thou who wert pitiful to thine enemies, bee not hard to thy suppliants; thou who didst pray for those who did reproach thee; pray for him( I pray thee) who prayeth unto thee. Lift up thy voice to thy Father for me; cease not to entreat him, that he will forgive me.   

11 HOW he pardonned the thief, how he tasted Vineger and gull, and how he cried to his Father.  
1 CHrist did declare himself to be both our advocate and our judge.  
2 Christ giveth more then wee do desire.  
3 The conversion of the thief as it was the last work which Christ did in this life, so was it not the least.  
4 What encouragements we haue to come unto Christ.  
5 Christ, accepteth our willingness, our desire, our purpose for performance.  
6 The goodness of Christ perfecteth that which we haue, and supplieth that which me want.  
7 Who are to bee dismayed, who comforted at the iustice of Christ.  
8 Noe sinner did ever turn unto Christ and was rejected.  
9 The different demands of the two sleeves.  
10 The different hearing of the words of Christ.  
11 How the kingdom of Christ is not of this world.  
12 For all that wee can do or suffer for Christ, we are to respect no worldly reward.  
13 Worldlings do not pertain unto Christ.  
14 A Prayer.  
15 Christ hath annexed his grace to his grief  
16 The torments of Christ increased towards his death.  
17 〈◇〉 is daungerous to determine what were the sufferings of Christ.  
18 Christ was deprived of all earth lye comfors.  
19 Christ was deprived of all heavenly comfort.  
20 How Christ was forsaken of his Father.  
21 How Martyres haue been able to endure most exquisite torments  
22 Wherefore the least torment in Christ might haue sufficed for redeeming many worlds.  
23 Wherefore Christ would endure greater torments then can bee conceived.  
24 The disconsolate estate of Christ  
25 Wherefore Christ was forsaken of hi● father.  
26 A Thank●egiuing.  
27 We are more bound to God for our redemption then for our creation.  
28 We are to bee more thankful for our redemption then for all other benefits.  
29 A Prayer.  
30 W●erein the foundation of a Christian life doth consist.  
31 Afflictions wherefore and howe they are assured signs of Gods favour  
32 A seasoning for all the pleasures of this life.  
33 If wee will succeed in the merites of Christ, wee must do the like in his temperance, and in his travails.  
34 It is more to moderate our desires then our actions.  
I Am further encouraged( O my redeemer) to crave, not thy prayer only, but also thy pardon, by example of the thief who dyed with thee. Who, although he had spent all the time of his life, in open outragies, yet when he desired thee to be mindful of him, thou didst presently return answer: This day shalt thou be with me in Paradise. O sweet word! O heart more yeeldable then wax! truly, O Lord, thy lips are the hony comb; honey and milk do flow from thy tongue. Thou didst pray for sinners on the cross, to show thyself our advocate: and thou didst pardon sins, to show that thou art our judge.  
What is this? O liberal Lord, howe marvelous are thy mercies towards us? our petitiones are no sooner made, but forthwith they are granted; thou givest more also then wee desire. The thief desired thee only to remember him, and thou dost promise him the kingdom of heaven. But when, O gracious Lord? that present day: with whom? even with thyself. What wouldest thou then deny us, O the sweetness of my soul, if we were to thee such seruants, as thou art unto us a Lord? seing thou art both so ready, and so bountefull to open offenders? Which, although it ought not to embolden us, to defer our repentance until the end of our lives,( because this conversion of the thief, as it was the last work which thou diddest in this life, so was it not the least) yet it may encourage us, never to think, either our sins too great, or our time to short, to obtain thy pardon.  
Come unto me then, all ye that are feeble hearted, and ever think you shal be damned; see what a lover of man he is and how desirous of our salvation; see how easy he is to be entreated, how ready to give his glory at the first demand. He apprehendeth, he seeketh all occasions, he desireth nothing more then to bestow it vpon vs. If ye will say, you haue done little service, whereby you should hope for so high a reward fear not, it sufficeth that you haue a desire to serve him. This is a property of him that is liberal, and merciful,( For which virtues he is especially commended.) not so much to regard the works of our bodies, as the willingness of our minds.  
He so thristeth after the salvation of our souls, that he often accepteth our purpose for performance; it sufficeth many times that wee are prepared in will, the rest he doth supply by his grace. His gracious goodness both perfecteth that which we haue,& supplieth whatsoever wee want.  
Bee not therefore dismayed at his terrible Iustice, but rather comforted. Let them fear, who are flinty hearted, who will not conuer● and come unto him; who follow vanities freely, who do boldly sin, and then say, What evil haue I done? Let thē tremble, who are so far from calling vpon him, that they will not know him: it is dreadful for such to fall into his hands. But they who are smitten with sorrow for their sins, they who rise, and return unto him, let them be confident; for he that hath drawn them will assuredly receive them. It is not the thief alone who was received, but, let al sinners be brought forth,& ther cannot any one be name, were he never so great, who converted to him and was not justified: He so loveth converted sinners, that if it were necessary so to do, he would rather suffer death again, then consent that one of them should be damned.  
O happy thief, how pleasant were thy pains? how delightful was thy death unto thee? being assured, that thou shouldst forthwith reign with him in heaven, who suffered with thee,& for thee vpon earth. The other thief demanded of Christ to bee delivered from the cross; but the converted thief, having heard him openly profess, that his kingdom was of another world, desired no bodily benefit, but onely to bee remembered of him, when he came into his kingdom. Pilate in his tribunal, the people standing by, and the thief in fetters heard these words of Iesus alike; but hereupon Pilate contemned him, the multitude mocked him, the thief only did believe him.  
Seeing then, O good Iesu, thy kingdom( thou hast said) is not of this world, what shall I ask? what shal I hope for of thee, that this world doth afford? If I ask honour, riches, creadite, quiet, thou maiest sand me for them to the Princes of this world; or else answer me, as thou didst the sons of Zebedeus; 
Mat. 10 38.  You ask you know not what. There is another world, whereof thou(& no other) art King; whereby we are given to understand, that for all the services which we can do, for al the adversities which we suffer for thy sake, we are to expect no worldly reward. Because thou so esteemest those who love thee, that to reward one of them alone, thou thinkest the whole world not to be sufficient: and for no other cause didst thou come into this world, and suffer for us, but to take us into an other world to reign with thee. Seeing therefore I esteem of myself, because I am thine; and thou hast said, thou hast nothing in this world; I dare not be a worldling, for then I shall not bee thine. I will not either praise or desire the commodities of this life, but do cry unto thee with the happy thief, Lord remember me now thou art in thy kingdom. Remember not my iniquities, remember not my errors, but remember that I am a frail and feeble creature; remember that I am the work of thy hands, remember that thou gavest me a spirit to thine own likeness; remember that thou tookest flesh, like unto me. Remember al the miseries, which for me thou hast endured; remember thy goodness, not my evil; not the greatness of my sins, but thy grievous sufferings. Lord, I desire not with the other thief, to bee freed from the crosses, and calamities of this life; give me rather thy grief, and so shal I be sure to haue therewith also thy grace. For unto none hast thou imparted thy love, unto whom thou hast not also imparted thy labour; and with none dost thou communicate thy grief, but thou dost therwith communicate thy grace.  
thou ART A lily amidst many thorns: thou canst not be attained with idle ease. Wee must endure not only labour, but smart, if we will enjoy thee. If wee will haue thy head, it is crwoned with thorns; if thy hart, it is pierced, with a spear; if thy hands and thy feet, they are strooke through with nailes. thou ART A lily amidst THE thorns.  
Now, the nearer Christ drew towards his death, the heavier was his Fathers hand, the weightier his wrath, the more stripes did bee double vpon him. In the garden of Gethsemanie he cried to his father; Father, if it be possible let this cup pass from me: but now, feeling that which then he feared; the storm now breaking vpon him, which did but then begin to appear; he cried again; My God, my God, why hast thou forsaken me? At both these times, what were either his feelings, or his fears, what the torments of his body, what the anguish of his soul, it is daungerous to define; Wee know them not, wee may be too aduenterous to determine of them. But, to be altogether abandoned in these extremities, to haue no comfort afforded, no care taken; to be bereaved, not onely of the help, but of the pitty of all, which in some degree every man doth find, seemeth to bee the accomplishment of misery. First, he was deprived of all earthly comfort; For of his Disciples, some betrayed, and sold him; others forswore him; all fell away, and fled from him. And as for the people among whom he lived, working miracles, and doing all the good that he could, it was they who preferred barrabas before him; it was they, who in the midst of his miserable estate, did most insolently insulte vpon him. It was they who when he cried out, Eli, Eli, did in a barbarous sort deride him, as if he had called for Elias; it was they, who, when with extreme faintness, and pains, when by reason of the large loss of his blood he did thirst, not onely denied him a drop of water, 
Luk. 16  as Abraham denied to the rich glutton in hel, but gave him gal to redouble his torment. Secondly, he was deprived of all heavenly comfort, which is the true lenitive in al dolorous distress. And this was the cause of his heavy cry; not that his friends, but that his father did then forsake him; not that earth, but that heaven did not yield him any comfort. The heavenly Father did then forsake his innocent, and only son, and yet was not the union between them dissolved. he dissolved not the union, but withdrew his vision; and restrained the influence of those beams, which might any way refresh the passioned powers of his soul.  
Many Martyrs haue been assailed with terrible torments, which they did not only quietly, but cheerfully endure. will you know the reason? They were not delivered, indeed, but therewith also, they were not forsaken. For, the grace of God did minister unto them, such sweet, and secret supply of comfort, that they tired their tormentors, in sustaining all extremities, which merciless tyranny could execute or invent. But in Christ, although in regard of his infinite dignity( for that is it which setteth this sacrifice at so high a price) the least torment, although only in body might haue sufficed for redeeming many worlds; yet would he not onely suffer greater torments then can bee conceived; partly to manifest thereby his exceeding love, in making our redemption so abundant( for, the less he had suffered, the less would his love haue been esteemed) partly to awake our regard, and to leave us inexcusable if wee love him not again: to stir us also to settle in him our assurance, and hope, especially in our tribulations,& most especially when wee suffer for his sake. But further, he excluded all consolation from him; he received no comfort, either from heaven, or from the earth, either from his father, or from himself: even as it is in the psalm; 
Psal. 38  I looked about me, and there was none to comfort me. His naked body was left desolate& forlorn, like a weather-beaten three; the force and furies of hell, tempestuous vpon him; the influence of comfort restrained from his relief. His apostles had forsaken him before; but here he was forsaken of his heavenly Father, and in a manner of his his own self. O forsaken lest, expect not what answer thy Father will make, we miserable sinners are able to answer to this thy question: thy Father hath forsaken thee, to save the world, which otherwise had perished; to save those who were both sinners and seruants, he did forsake his innocent son.  
O merciful Father, let every knee bow, let every tongue poure forth praises unto thee; for that in favour of me, thou hast not spared thine onely son; but didst fastē vpon him these bitter blows, to satisfy thy iustice for my transgressions, and that I might haue him a faithful advocate before thee in heaven. How much more am I bound unto thee, O my God, for this benefit of my redemption, then for the great work of my creation? Thou didst create me when I was nothing, but thou didst redeem me when I was worse then nothing: thou didst create me by thy word, but thou didst redeem me with the blood of thine onely son: In my creation I was made to the image of God; but in my redemption, God was made according to my image: In my creation thou didst give unto me the state of Nature, but in my redemption thou didst give unto me the state of grace: when thou didst create me, thou didst give unto me myself, but when thou didst redeem me, thou didst give thy son unto me: when thou didst create me, thou didst give me to myself; but when thou didst redeem me, thou didst take me unto thee. O my God, a thousand times more I thank thee for my redemption, thē for all thy other benefits beside: for if I had not been redeemed, all thy other benefits should haue been to me a burden,& charge. And I most humbly beseech thee, by this thy great goodness tow●rdes us, by this obedience of thy son towards thee, to give unto me thy grace, that I may also bee pitiful for the miseries which fall vpon others, and patient in those which are laid upon my self; in which two points, the foundation of a Christian life doth consist.  
Grant also, that in al the distresses of this life, I never loose, or let fall my confidence in thee: seeing, that when thy son had cried in his extremities; My God, my God, why hast thou forsaken me? he presently resumed his confidence, and said; Father, into thy hands I commend my spirit. For, adversities and afflictions are sure signs, not always that wee are forsaken of thee, but most often that wee are in thy grace and favour; 
Heb. 12. ●  being thereby made( though in a low degree) somewhat like to thy beloved sō. who, perceiving us to be terrified by troubles& death, did take thē vpon himself, to bless& sanctify them, and season thē with some sweetness; that we should not only endure, but rejoice and triumph, in& for our afflictions. he hath now made adversities, the strait passage and entrance into heaven; death is now no more death, but the leader unto life. The divine Iustice permitteth not any of our offences to escape without punishiment: seeing therefore thy children haue many imperfections, there is no greater comfort unto them, then to bee scourged in this world; there is no greater punishment in this life, then in this life not to bee punished. There is no sacrifice more acceptable unto thee, then a troubled and afflicted heart; there is no truer token, and less to be suspected( bee our other services never so many and great) both of thy love towards us, and of our love towards thee, then quie●ly to endure the calamities of this life; not as having no sense of thy hand, but by subduing our natural both reason and will to thine obedience. If it bee for our offences that we suffer, let us take it patiently, and repent, and then wee suffer with the saved thief: If it be without offence, let us take it patiently, and rejoice, for then wee suffer with Christ himself: who hath given us such an example in suffering for us, that it must needs seem little, that wee can suffer for him.  
Grant also, O gracious God, that the vinegar and gal whereof thy son took a taste, may bee to me a seasoning of all the pleasures of this life; that I may bee restrained thereby from running into excess, and from drowning the life of my soul in bodily delights. For goodly christians they are, who, knowing what a sour sauce was tempered for Adams apple, will follow their appetites with full sail; stuffing their stomachs with all kind of delicates, and in one act of eating, both consume, and be consumed. I aduise thee, O my soul, yea I do most strictly charge and enioyn thee, that as thou desirest to succeed in the merites of thy saviour, so thou refuse not to do the like, both in his temperance, and in his trauails; seeing it is agreeable to all laws, that whosoever will enter vpon an inheritance, he cannot enjoy the commodities without the charge. Thy saviour would leave that which seemed necessary, that thou shouldst leave what is superfluous; for thou shalt find in thy general account, that thou hast stolen so much from the poor, as thou hast bestowed superfluouslie vpon thyself. If thou wilt say, thou enjoyest not many pleasures, either to moderate or forsake, see then that thou wean thy will from pursuing them by desire. For in the house of our Lord it is much more esteemed, to overcome our will, in that which we desire, then to ●et light by that which we possess: because the pleasures and contentments of this life, seem far greater in show, then in substance they are found.  
Lastly, O my God, grant unto me thy unworthy seruant, I beseech thee, that at the separation of my miserable soul, from the fetters of my flesh, I may spend my last breath with these words of my saviour, Father, into thy hands, I commend my spirit. Comfort me then with the virtue of his passion; which is, life to the dead, pardon to the wicked, and glory to the saints: that e●ding the last minute of my life in the midst of his wounds, in the very depth of his death and blood, I may confidently commit my soul,& thou receive it readily into thy hands. heavenly Father, receive the sweet soul, which thy son hath offered obediently unto thee: receive, I say, thy precious son for a ransom, and withall receive thy seruaut whom he hath redeemed. For as he died in thine obedience, so died he also for my redemption. I haue nothing to offer unto thee but his death, nothing but his blood, and the love wherewith he gave us his blood. His soul he hath committed unto thee; but unto us he hath given his blood. This is all our treasure, this is our assured trust: whereof we will not rerurn, so much as one drop unto thee, unless it be in exchange of everlasting life.   

§ 12. HOW he died, and how they opened his side with a spear.  
1 Contraries combined together in Christ.  
2 Christ at his death declared what he was.  
3 In all the actions of Christ, his divinity& his humanity did appear.  
4 Wherefore the sun was darkened  
5 Mention remaineth at this day of the rocks which did rend.  
6 The power of Christ did not end with his life.  
7 Of the great voice, and cry of Christ.  
8 A ray●r,  
9 How powerful, and terrible Christ will be in judgment.  
10 Of our account for the blood of Christ.  
11 What the rending of the vale of the Temple did signify.  
12 Christ● would haue nothing hidden  
13 A Prayer.  
14 What was signified in that some deade were restored to life.  
15 What Christ did give vpon the cross.  
16 That which man purposeth to one end, God often times disposeth to another.  
17 The Centurions confessions.  
18 One drop of Christs blood might haue sufficed for all the damned in hell.  
19 Our tears turned into joy.  
20 What this sacrifice was to Christ, what to his Father, and what to vs.  
21 we got more by the death of Christ then wee lost by the fall of adam.  
22 A thanksgiving and prayer.  
23 No part of Christ body was lest vnsmitten.  
24 The mysteries of Christs sufferings cannot be conceived.  
25 The blood of Christ was a most precious thing.  
26 What quantity of this precious blood, Christ gave for vs.  
27 One drop of Christs blood might haue been a large price for all things in heaven and in earth.  
28 We are double debters unto Christ.  
29 Ghrist alone is sufficient for 〈◇〉  
30 Christ doth not onely help, 〈◇〉 guide those that come unto hi●.  
31 The Iewes were scrupulous in small matters, but of no conscience in matters of weight,  
32 The nature of sinners in a desperate degree.  
AFter, when Iesus knew that al things were performed, he cried with a great voice, and bowed his head, 
jo, 19.30  and gave up the Ghost. And the sun was darkened, and the vail of the Temple rent through the midst, 
luke. 23. Math., 27  and the earth did quake, and the stones were cl●uen, and the graues did open, and many bodies of the saints which slept, arose, and came out of the graues after his resurrection, and appeared unto many. When the Centurion, and they that were with him, watching Iesus, saw the earthquake, and the things that were done they feared greatly, and said: 
Mar. 15.  truly, this man was the son of God.  
What is this? O gracious God; who ever saw two such contraries combined together? who ever saw such misery joined to such might? when was so great glory accompanied at any time with so great grief? who is he that is so humbled, and yet so high? who is so powerful, and yet so poor? he that is contemned vpon earth, is honoured in heaven; he that is fastened naked to a cross, maketh the earth to quake; he that dieth, raiseth the dead to life. O sweet saviour, thou didst now manifestly declare, both who thou art,& wherefore thou camest into the world.  
The Centurion, and they who were with him, did aclowledge thee to bee the son of God; and the dead who were raised to life, did testify that thou camest to overcome death. Wee will make small reckoning therefore, that the Iewes did scoste at thee, seeing the heauens, the earth, the living, and the dead, did witness with thee.  
And thus likewise, in all the other passages of his life, our saviour did so bear and behave himself, that he never did, either so high a mericle, but therein his humanity did appear, or so meā a work, but h●s divinity did therein shine. All his actions participated of both his natures; in every thing which he did or suffered, the glory of the one, was always joined with the humility of the other. It was great humility to be conceived, but it was great glory to bee conceived by the holy Ghost. It was great humility to bee born, but it was great glory to be born of a virgin; It was great humility to bee born in a stable, but it was great glory to bee worshipped of the wise men. It was great humility to lye among beasts, but it was great glory to be honoured of the angels: It was great humility for him to bee circumcised, but it was great glory to be name saviour▪ It was great humility to bee baptized among sinners, but it was great glory that the heauens opened, that the Father spake unto him, and that the spirit visibly descended vpon him. Lastly, it was great humility to die vpon the cross, but it was great glory that both heaven and earth, were disturbed thereat; that all creatures adored his death, except man only for whom he dyed. Of the one of these the prophet Esay saith; he hath neither form nor beauty, 
Cap, 53 2  he is despised and rejected of men, he is a man of sorrows, and hath experience of infirmities: 
jo. 1, 14.  Of the other Saint John speaketh: And we saw the glory thereof, as the glory of the only begotten son of the Father. By the first, our will is subdued, and our manners corrected; by the second, our understanding is enlightened, and our faith confirmed. If therefore this humility of Christ bee offensive unto us, let us turn our eyes to all the particular circumstances thereof; and we shal find it not unworthy, that with so great majesty he was humbled.  
First, the sun, beholding his Creator naked, drew in his light to cover him with darkness; which being vpon the day of the full moon, could not proceed from an ordinary cause; but, as our saviour was betrayed, apprehended, scorned, reviled, spat vpon and buffeted in the night, so it was not inconvenient, that the residue of this work of darkness should in darkness be accomplished: even as he had said to the jews; this is your very hour, and the power of darkness. 
Luk. 22 52.  And when he cried with a great voice, and yielded up his spirit, the earth trembled also, and the rocks did rend; whereof in the land of Iewrie, in the kingdom of Damasco, and in the mountaines of Arabia, mention remaineth until this day.  
Therefore do not think( O ye Iewes) that as his life doth end, so you haue also extinguished his power; he that hath laid down his life, retaineth power, both in the heauens, and vpon the whole earth: and it is a less matter for him to rise again, then it was to suffer himself to die. You cannot say, that these things which happened at the very instant of his death, were done by any ordinary means: whereupon you must aclowledge, either in him divine majesty, or devilish malice in yourselves. O good Iesu, it was a great voice, indeed, whereat the principal powers of heaven, Earth, and Hell did shake; which did astonish the living, and the deade. As the cry of our sins did reach unto the iustice of thy Father, so did thy voice reach unto his mercy. Thou didst cry with a great voice, to call the living, and summon the dead; that if any should loose himself, if any should not bee converted unto thee, it should not bee, because he was not called, but because he would not come.  
But woe bee unto every soul, which is not converted, which will not come; woe bee unto every soul which is not moved at this mighty voice. O crucified Iesu, haue mercy vpon me, poor sinner, prostrate before thee, and let my humble voice enter into thine ears, that thy mighty voice may sink into my soul. give unto me a true touch at these thy sufferings; both 〈◇〉 compassion( as it is reason, that the members should condole with the head) and also of fear. That my mind bee not more heavy then the earth, which did tremble; that my heart be not more hard then the stones, which did cleave; and that my soul bee not more sleepy then the dead, which did arise, at the power of thy passion. O great Redeemer of the world, if all creatures did fear thee, hanging vpon the cross, what will they do when thou shalt come to iudgement? If thou wert so potent in thy greatest debility, what wilt thou be in thy greatest glory? If these effects did accompany the work of thy mercy, and the voice of thy love, wherewith thou didst call al men to come unto thee; what will the work of thy iustice do, and the voice of thy fury; depart from me ye cursed into everlasting fire? I am much afraid O good Iesu, of the strict account wherewith I shal bee charged at that day, what advantage I haue made of thy blood, whereof I shall yield a slender reckoning, seeing I haue scarce retained it in memory. Because, so much as I do love and cherish myself, so much do I forget thee; and ●●●s no less fault, not to make profit of thy blood, then it was to  shed it. Sweet saviour, let thy precious blood always stream within my soul, that all my thoughts may bee bathed therein; let all actions bee to me, either valuable or vile, according as they participate thereof; let me be careful for nothing more, then that I bee not careful for my self, in matters of this life; let me fear thy iustice now, that then I may bee confident in thy mercies.  
Now, in that the vail, which did hang in the midst of the Temple, did also rend from the top to the bottom, what 〈◇〉 the obstinate Iewes pretend, that all their mysteries are not laid open? that all their signs are not verified? that all their ceremonies are not at an end? The vail of the Temple was torn at the death of Christ, and the Temple itself was beaten down in short time after; and could never since, nor ever shall bee again repaired. The transgressors of the law, by killing the giver of the law, haue discovered the secrets, and finished the ceremonies of the lawe. They may still separate themselves with the vail of malice, and of ignorance, but with the vail of the lawe they cannot. The vail of the law cannot cover him, who did hang naked because he would bee seen. O how happy are we that haue Iesus Christ for our God, whose pleasure is that nothing should bee hidden. There is no God like our God, who sheweth that which is secret, and openeth that which is shut; who instructeth us, what is necessary,& what is needless, either to do, or to avoid. What desirest thou, O my foul, to see of him, which he hath not manifested unto thee? If thou wilt see his works, look vpon the world; if thou wilt see his will, red the Gospel. He hath not onely shown thee his flesh, but hath opened also his heart unto thee. He was born in a common inn, that all might make resort unto him; he suffered vpon an open mount, that all might set their sight upon him. O my Redeemer, rend from my heart the vail of carelessness and contempt, that I may bend it to behold the secrets which thou hast opened. break also the vail of gross dulness; for so long as my soul shall be covered therewith, it is impossible for me to see thee.  
So then, this rending of the vail is a testimony unto us, that the law is accomplished▪ and that wee are freed, as from the strict observation, so from the severe sentence of the same. B●t, O good Iesu, O great redeemer of souls, what greater testimony can wee desire, that death was put to death, by the force of thy death, then that many bodies which death had under the key of his power, did rise out of their graues? For if they had been still subject unto death, they could never haue broke from his arrest. O glorious death, which took life from death; who would ever haue expected, that one death could haue slain another? Who did ever see before, a man fast bound, vanquish one that was at liberty? a naked man, one that was appareled& armed? a wounded man, one that was sound? a dead man, one that was in life? Oh! how presently wouldest thou make proof, of the value of thy blood, and how far the force of thy death did extend; seeing that vpon the cross thou didst give, to the thief, glory; and life unto the dead. What is not he able to do, who giveth glory to the dying,& life to the dead? He will never take away life from those that live, who came to restore the dead to life.  
Finally, as thou didst manifest thy divine working, in that the high priest, who consulted against thee, did prophesy that thou shouldst die for the people; in that Iudas, who betrayed thee, did aclowledge thee to be innocent; in that Pilate, who condemned thee, declared that he found no fault in thee: so didst thou the like, in that the Centurion, who watched thee, confessed that thou wert the son of GOD. hereby wee may plainly see the blindness of our iudgement, and the weakness of our power; because that which man doth purpose for one end, thou dost oftentimes dispose to another. 
Exo. 1.10  When Pharaoh said, come, let us work wisely; thē did his foolishness most appear; and when the Iewes supposed to deal most sure against thee, then was their devise most of al disappointed. For they had procured the Centurion to guard thee; but thou didst use him to confess thee. He confessed that thou wert man; ( This man:) he confessed that thou wert God ( was the son of God:) he confessed that thou wert just; ( This was a just man.) He confessed thy divinity, thy humanity,& thy innocency; which is so high and perfect a confession, that the Angels haue not more to aclowledge, nor men to believe.  
Now, the malice of the executioners was so implacable against Iesus, that this cruel death was not sufficient to assuage it; but after he had voluntarily laid down his life and soul for us, one of them,( violating the lawe of mercy, against him, who never violated the lawe of Iustice) stroke him into the side with a spear, and forthwith there gushed out water& blood; water to cleanse, and blood to cure all our infirmities.  
O blessed stream, where of one small drop is sufficient to satisfy all our thirst; whereof, if one small drop had fallen into hell, all the damned might thereby haue been saved. weep now no more, O my soul, but rejoice and sing praises; for now the gates of hel are beaten down, and the chains of death are broken in sunder. Now is the Cherubim, who kept the entrance into paradise with a fiery sword, removed from his charge; Christ hath received the wound of that sword, the water which issued out of his side hath quenched that fire. now is the port of righteousness opened; as by man came death, so now by man came life into the world. This is the hour which was so often promised, so many ways prefigured, so long expected, so much desired. By this work, the wrath of God is appeased, the heauens are repaired, the earth is renewed; our sins are cleansed, our enemies vanquished,& our souls delivered. Although this sacrifice was costly to him, yet was it grateful to his Father,& to us profitable. It is more glorious unto himself, that he reigneth in heaven; but it is more healthful unto us, that he did hang vpon the cross. To him, this was a day of the fierceness of gods wrath; but to us, it was a day of the fullness of his favour: In respect of that he suffered, this was indeed a heavy day, but in respect of that he obtained for us, it was a day of salvation. For, it doth not only free us from that punishment, which by our sins we had incurred, but it doth restore us to that happy state, whereof wee were disseised by our sins. By his death as he was our sacrifice, we are acquitted from destruction: by his death, as he was our high Priest( for he was both our sacrifice& our Priest) wee are advanced to a most high and happy condition. Not the same whereof we were dispossessed by our sins, but to a far more excellent estate. Our sins dispossessed us of Paradise, vpon earth, but his death doth entitle us to the kingdom of heaven. His blood is not only the blood of remission, to discharge us of our sins; but it is also the blood of the testament, to bequeath unto us the inheritance of heaven.  
hail, holy wound of my saviours side; the entrance to his heart, the issue of his ●… ove. hail, holy river of Paradise; the vein of living water, the true treasure of the Church. hail, O window of the heavenly ark; whereinto whosoever ent●…reth, shall escape the universal inundation of God wrath. Open unto me thi●… gate, O Lord, and receiu●… me into thy bosom t●… dwell; even into the secre●… closet of thy love. I ador●… thee: O my Lord Iesu●… Christ; the king of glory the prince of peace, the eternal virtue and wisedo●… of the Father. I adore thee the ioy of heaven, th●… hope of earth, the life an●… light of all the world: th●… ease of them that labour the comfort of those tha●… are afflicted, the advocate 〈…〉 sinners, the ioy of the just, adore thee, the great redeemer of mankind, th●… peace-offering, the acceptable sacrifice; who, by expense of thy blood, hast inclined thy Father, to look vpon our miseries, and hear our cries.  
O heir of heaven, O the glory of the blessed, what ●… ove is this which thou ●… earest to the world, that for it, thou shouldst not ●… ove thyself? that thou wouldest loose thy life for ●… hose, who hated thee unto the death? Thy blessed bo●… y was made an anvil; all thy sences, all thy members were loaden with blows: no part was left vnsmitten, ●… n working out the salvation of thine enemies. Before thy death, thy skin and thy flesh were torn with whips, thy head rent with thorns, thy hands and thy feet wounded with nailes: now after thy death, thy heart and thy bowels were pierced with a spear. This is a high mystery, all words forsake us, it cannot bee expressed so lively as it should In silence wee may both admire and adore it: but, no●… our words, not our thoughts can reach unto it. What wo●…thy thanks thē can we give unto thee( O blessed saviour) who wert plunged in this mire of miseries, to draw our souls out of the mire of sin? Thou diddes●… buy our souls, with th●… price of thy blood: and if any thing could haue been more precious, a more precious thing thou wouldest haue given for vs. But what quantity of his blood did he give? O my soul, dispute not whether it were little or much, seeing he hath given for thee all that he had. he hath poured forth his blood to thee without count, and wilt thou haue a reckoning of it? he gave it not in that measure, because he would give no more; but because he had no more to give.  
O most liberal Lord, how prodigal wert thou of thy precious blood? If thou wouldest haue paid for us according to our worth, if thou hadst esteemed us no better then our merit, it is certain, that of one drop half had been to much: but to manifest thy love, and to make our redemption the more abundant, thou didst poure forth every drop unto vs. One drop of thy blessed blood would haue been a large price for all things, in heaven and in earth; and yet wouldest not thou, for our sake, reserve one drop thereof to thyself.  
O most liberal Lord, thou hast bound me to thee in a double debt, both for giuing thy soul to death for me, and for restoring mine to life. For restoring my soul, I haue nothing but the same which I can justly give thee; but for giving thy sweet soul to death for me, there is nothing in man which can worthily be rendered: the heaven, the earth and all their furniture, are less thē nothing in comparison therof. We can but love thee, we can but laud thee;& this we cannot do but by thy gift. help me therefore, O loving Lord, that I may be able to love and laud thee, that I may die to myself and to all creatures for love of thee: that my soul may adhere only unto thee, vpon whom her forces do depend. I adore thee, O my strength and my redeemer, I repose all my confidence in thee; all my desires( after my imperfect maner) aspire unto thee. I bow my soul to thy blessed passion, and with reverence I salute thy rosy wounds. I adore thy blood, thy death, thy burial, thy victorious resurrection, thy ascention into glory: by these I am refreshed; from these I draw the breath of life. O my saviour, I desire thee only; I offer myself wholly unto thee. I want nothing I wish nothing but onely thee; for thou alone art sufficient for me. Thou art my King, thou art my Lord, my tutor, my governor, my father; the paradise of my hart, the nest wherein my soul resteth, the haven wherein it is saved, the glass where in it beholdeth itself; the staff whereby it stayeth, the ston whereon it standeth, the treasure whereto it trusteth. Who is so liberal as he? who hath given himself for so vile a creature? who is so loving as he, who hath not spared himself for his very enemies?  
O most liberal and loving Lord, who despisest none that come unto thee; but dost rather help him, but dost rather prevent him; but rather dost accompany him, dost follow him, dost lead him in the way. receive my loose, my lost soul, which seeketh after thee; raise me, by the virtue of thy passion, from the death of sin: and by the same virtue endue me with wisdom and strength, that by the one I may prevent, and by the other resist the attempts of my most daungerous enemies, the flesh, the world, and the divell. The flesh, idle and voluptuous; the world, vain and curious; the divell, subtle and malicious. grant unto me, by the same virtue, I beseech thee, that the yoke of thy commandments may be sweet, that the burden of thy cross may be light unto me; that I may contemn the transitory trifles of this world; that I may not weakly yield either to the calamities or pleasures of this life; but that with vnmoueable mind, I may bear the one, and forbear the other.  
All this was done against Iesus, vpon the day of the preparation of the passeouer. And, because the day following was a high Sabboath, the Iewes desired of Pilate, that the crucified bodies might not remain vpon the cross; being very scrupulous in small matters, but of wide and broken consciences in matters of weight. Against Iesus they made particular svit, that his sepulchre should bee made sure for three dayes, least his body might be taken away; because he had said, that within three daies, he would arise again to life. So they set a guard vpon his body, and sealed the ston vpon the mouth of the sepulchre. But, when he that would not descend from the cross, did rise out of his grave; when he had broken the chains of death; when he was returned, with Daniel, out of the Lions den; and with jonas, out of the Whales belly: they corrupted the watch to give forth, that whilst they slept, his disciples came and stolen him away and this was the accomplishment of their malice; this did set them altother without excuse. This is also the nature of sinners in a desperate degree; whatsoever sin they are not able by some colour to defend, they will endeavour by any other sin to conceal.   

§. 13 again of the grievousness of sin, and what means God useth to withdraw us from the same.  
1 AN inference of Gods iustice.  
2 The conversation which God expecteth from vs.  
3 The punishments that are appointed for the wicked.  
4 The manifold means which God useth for our conversion.  
5 The first means is the lawe of nature.  
6 Of the naked nature of virtue and of 'vice.  
7 Of the fear wherewith sinners are afflicted.  
8 Of the shane which doth attend vpon sin.  
9 Of the remorse of conscience.  
10 The second means to withdraw us from sin, is the holy scripture.  
11 The scriptures were formerly written in the book of nature,  
12 three natural principles of the iudgement of God.  
13 The 3. means to draw us from sin, are the positive laws of every state.  
14 The fourth means are the instructions and examples which God hath given vs.  
15 The secret means which God useth to retain us from sin.  
16 The Sacramentes are also a mean to stay us from sin.  
17 The Prayers of all the faithful do labour for us to this end.  
18 All creatures are means to dissuade us from sin.  
19 The flatteries and smothings of sin.  
20 God is the same in iustice that ever he hath been.  
21 sin is more odious to God, thē the divell.  
22 The devil is an excellent creature if it were not for sin.  
23 Wherefore sin is most detestable unto God  
24 too principal causes of sin.  
25 The forbearance of God, is noe discharge.  
26 The way to heaven is narrow& hard.  
27 Nothing can bee said in God, either greater or lesser.  
28 Gods works of iustice seem to exceed his works of mercy  
29 Our knowledge of Gods judgements maketh us with out excuse  
30 No pleasure to be taken until we be reconciled to God.  
31 Delay is not the weakest thread in the divels net.  
32 An acknowledgement of a sin full life.  
33 By sins we incur the enmity of all creatures.  
34 The cry of all creatures against a sinner.  
35 The pleasure which the creatures do to a sinner, is onely for aggravation of his punishment.  
36 The refuge of a distressed sinner.  
37 Three things do strictly hold us obliged to Christ.  
38 The sweetness of hope.  
39 Two things excuse our boldness in coming to Christ.  
40 How we must present ourselves unto Christ.  
NOw then, secure sinner, summon ●hy senses a little together, and as Saint paul in this manner argueth against us: If God spared not the natural branches, be not high minded, 
Rom. 11  but fear, and take heed, least he spare not thee: even so make thou the like inference against thyself. If God thus severely punished his Angels if Adam( who were his immediate workmanship) for one sin; if his dearly beloved son, for the sins of others: will he break the course of his iustice for thy sake? will he privilege thee from his ordinary proceeding, for so many,& so grievous sins, wherein thou hast so long continued? Remember( O my soul) with what price, and from what misery thou art redeemed; remember of what head, and of what body thou wert made a member. He that in mercy hath redeemed thee, will in truth judge thee. If a great King should take to wife a woman of base estate, and make her Queen of all his dominions, will he not exact of her, to cast off her old attire, to leave her former both company and behaviour, and compose herself to a courtly carriage? Therfore since the King of heaven and of earth, by the mystery of his holy incarnation, hath espoused himself unto thee, and endowed thee in his whole estate: will it be lawful for thee nothing to change thy life, nothing to alter thy conversation.  
But what needeth it that I reason this matter? It is expressly oracled by the holy Ghost; that death, blood, strife, the sword, oppression, famine, destruction, and punishment are created for the wicked 
Ec. 40 : that God will rain vpon them snares, fire, and brimstone, with tempestuous storms 
Ps. 10 : that they shall not stand in iudgment: 
Ps. 1.  that they shall bee scattered& consumed 
Ps, 144 ; that they shall be cast down,& turned into hel 
Ps. 36.& Ps. 9 : that God shall break their jaws,& dash their teeth in their mouths 
ps. 58 : that their arm shall be broken, and their sword turned into their own bowels 
ps. 10.& 37. : that they shall perish,& whither from the earth,& that evil shall hunt them to destruction 
Ps. 140 : that they shall be crushed in pieces 
Ps. 2. : that God shall laugh at them in the day of their destruction 
37 :& that the righteous man shall rejoice at the reuenge that shal be executed vpon them; and shall also wash his feet in their blood 
Ps, 58 .  
If all this battery will not serve, to make a main breach into our obstinate souls,& cause us to abhor sin more then a serpent; or at the least to conceive some fear in committing therof, which being well nourished, may in time draw us altogether to forsake it: then are wee possessed with the spirit of fury; then are wee filled with the poison of serpents; then are wee like the deaf Adder( as the princely Prophet said of wilful sinners) in stoping our ears against the voice of the charmer. 
Ps. 58  Namely, against the manifold means which God doth use for our conversion; some internal, some external some of grace, some of nature, some instructing the understanding, some inclining the will, some continual, and some by times; the chiefest whereof are these that follow.  
First, the law of nature imprinted in our understanding, together with the inclination of our will to follow the same: which yeeldeth unto us so large a light for our direction in the offices of this life, that Saint Paul accounted it sufficient to condemn the Gentiles, 
Rom. ca. 2.& 3  who never received the law written. By this law wee are incited to virtue, and retained from 'vice, in regard of the naked nature of them both. For such is ●he grace and beauty of the one, that it is to be embraced;& such is the baseness and deformity of the other, that it is to be abhorred, without any particular respect of benefit, or prejudice to ourselves. But if this will not serve, thē do wee receive from this law three other more forcible effects, before sin as a bridle, and after sin as a whip; fear, shane, and remorse: fear of iudgement, shane of men, and remorse of conscience.  
For, the most senseless sinners, the most profane Infidels, as they haue by instinct of nature, a full perswasio● of the iustice of God, so are they touched with terror thereof. According whereto the wise man saith, that the conscience of the wicked is always fearful. 
Sap. 17.10.  And so likewise God himself hath threatened; 
Deu. 28 65, 66  that he would give to the wicked, a trembli●g heart, that they shal fear both night& day,& haue no assurance of their lives.  
And not onely fear, but shane also and ugly infamy do attend vpon sin. For men do bear such a natural, both aversion from evil,& inclination to good, that they abhor even their own vices in other men; and are forward to praise those virtues which they will not practise. So was Adam ashamed so soon as he had sinned; 
Deut. 28.20 Rom. 6 21.  so God threateneth to send shane vpon the wicked;& so S- Paul hath written; what fruit had ye then of those things, whereof ye are now ashamed.  
But the remorse of conscience, doth more secretly, yet sharply and surely adhere unto sin. Which keeping as it were the watch of our souls, before the act of sinning by barking warneth us, that enemies are present, to break vpon us; and after the act by biting remembreth us, that infernal sleeves haue despoiled us of the treasure of grace, and made us captives to their damnable devotion. This is called by our saviour, 
Mar. 9. 44 revel. 20 12  the worm which death not;& by S. John, the book whereby wee shall be judged. And by this remorse it happeneth, that no sin is without punishment; because, even to sin is a great punishment unto sinners.  
The second means which God hath used, to retire us from sin▪ are the holy scriptures; delivered unto us by himself, as lively registers of that eternal law, which before he had more obscurely written, only in the book of nature. These scriptures are unto us as letters of Gods love, inviting us to good,& deterring us from evil; by propounding many rewards for the one, and punishments for the other. Some in this life,( whereof in al ages we may observe pregnant examples) but most especially in the life to come; in threatening the torments of hell, and promising the joys of heaven; endeavouring, to bridle our wantonness by the one,& to spur on our slothfulness by the other. Of which iudgement of God, even they who groaped in the fogs of infidelity, obtained a full and firm persuasion, receiving from the law of nature three principles concerning this point: first, that the soul of man is immortal: secondly, that there is a God; thirdly, that he is just.  
A third means are the particular laws and customs of every well ordered state; whereby, punishments are appointed for 'vice, according to the quality thereof,& likewise rewards and advancements for virtue. Of which means the Apostle S. Paul hath thus written: 
Rom: 1.3  Wilt thou then bee without fear of the power? do well: so shalt thou haue praise of the same: for he is the minister of God for thy wealth. But if thou dost evil, fear; for he beareth not the sword for nought: for he is the minister of God, to take vengeance of thē that do evil.  
Besides the precepts of these three laws, natural, divine and positive, God also in love hath continually raised unto us many guides, to direct us in the same; not onely in words, filling our ears with godly persuasions; but also by example, representing virtue most lively to our eyes. So was Iesus Christ as a glorious sun; so were diuers Saints in al ages as so many stars; beams of that brightness, sparks of that fire, both to light and to lead us( as well by exhortations as also by example) through the dark and dangerous passages of this life.  
To these he hath added many secret means; without which, all outward means would be altogether unprofitable Namely, his sweet and secret inspirations, without which all outward calling is like music to one that is deaf. Also, the manifold gifts and graces of the holy spirit; whereby our souls are both armed against our enemies, and adorned in the sight of God Likewise the continual guard of Angels about us; keeping us from many evils, and assisting all our good endeavours. And generally, his providence over all his creatures. For, seeing that he feadeth the fowles, and apparrelleth the flowers, in how different a degree is he more careful over men?  
Further, he hath given unto us the sacraments of the Church, which are conduits of grace, whereby forces are infused into our souls; to resist 'vice, and to insist in all the exercises of virtue. The prayers also& supplications of al the faithful,( by reason of the communion of the Church) do continually beate at the gate of Gods mercy, as well for us, as for themselves;& doubtless receive not an empty answer.  
Lastly, all the creatures which God hath appointed for the use and service of man, are so many silent Sermons to exhort us, so many trumpets to summon us, to lay down our weapons of rebellion, and to yield ourselves serviceable unto him: partly, by general example of their obedience, in subordinating themselves to the will of their Creator; partly, by every particular action, wherein they are employed vpon vs. For, if they bring us any benefit, they admonish us thereby to bee respective towards their Creator, who hath made them the means of imparting his goodness unto us: if they cross us with any calamity, they admonish us thereby of our disobedience; which, as it first brought into the world, diseases, dangers, death, labour, loss,& all other kindes of misery and molestation, so doth it daily renew the same effects.  
Go too then( O wretched soul) snort on in the sleep of thy security; solace thyself stil in thy sweet sins;&, the beter to deceive thyself, smooth them over also with soft and tender terms. Call pride, decency; surfeiting, good fellowship; covetousness, honest care; wantonness, mirth; lust, youthfulnes. Or with a more flat kind of flattery, entitle these and other vices with the names of virtue. Call pride, courage; envy, zeal; cruelty, iustice; ambition, desire of ability to do good. Or if these colours will not take, persuade thyself, that some counterfeit good qualities are sufficient to overshadow them. Will God be either blinded or mocked? Is he not the same God that he was from the beginning? doth he not as much hate sin as ever he did? doth he not love iustice as well as mercy? Thē assuredly, what account so ever thou now keepest of the actions of thy life, thou shalt one day yield as severe an account of thē, as others haue done before thee. Thou shalt never be able to conceal any offence, or to smooth it over, or to reas●● away; but the more thou dost forget or flatter thyself, with these foolish dreams, the greater will bee the weight of Gods wrath against thee; both for abusing his patience, and contemning the merciful means which he hath used, to withdraw thee from sin.  
These means, the more also they are, the more do they manifest the nature of sin; how nothing is more odious unto God, nothing more contrary to his nature. No not the devil himself. Because God hateth the devil for no other cause, but onely for sin: whereof if he were discharged, he is of a more noble substance, and endowed with many prerogatives, in a far higher degree of excellency then mortal man. But, in sin there is no goodness, it is altogether composed of evil; by contagion whereof other things also become evil. And therefore is it most detestable unto God, as entirely contrary to his nature, and as the corruption of those things which he hath created. It is a dreadful darkness which no light can illuminate; it is an extreme could which no heat can abate; and it is a very hateful thing which the infinite goodness of God cannot make tolerable. A very hard thing also it seemeth to bee, which his infinite power is unable to do. Such a thing is sin; wherein notwithstanding wee place all our pleasure; and whereupon all our endeavours do busily beat.  
The Prophet most truly describeth two principal causes of sin; one, for that the sinner praiseth, 
Ps, 10.  or at the least flattereth himself in his desires. Another, for that the judgements of God are not in his sight. But, if God hath damned many millions( O my soul) for fewer sins then thou hast committed; if infants& innocents, if children unborn haue not been spared, shall the multitude of thy grievous sins never be sentenced? never examined? If he hath taken longer day with thee thē with many others, will he therefore never demand his due? Assuredly, how soever thou art desirous to deceive thyself, he is,( as he hath professed himself) a hard man in exacting our accounts; and hath a heavy hand against offenders. The longer he permitteth thy reckoning to run, the deeper dost thou dive into his debt; and the more slowly he doth strike, the more surely will he set his blow.  
And if it be true, that heaven is like a city builded vpon a broad field, 
2. Esd. 77  and full of all good things; the entrance whereof is narrow, and in a dangerous place to fall,& there is fire at the right hand, and a deep water at the left: and there is but one path between them, even betwixt the fire and the water, so that there can but one man go there. If it bee true( I say) which the scripture saith, that the way to heaven is so hard,& the entrance so narrow, that few shall find it; 
Mat. 7.15 〈…〉. Pet. 4.18.  that the righteous shall scarcely bee saved: how fearful, how miserable is thy estate( O my soul) who plungest thyself in all sorts of pleasure, and wallowest in all kind both of security and ease; so far from labouring, that thou dost seldom busy, either thy desires, or thy thoughts about this passage. Thinkest thou that God is more merciful then just? assuredly no. Nothing can be said in God either greater or less; because whatsoever is in him, is his very self. But if thou consider these things by their effects, it seemeth that the works of iustice exceed: for, many are called but few are chosen.  
wherefore then dost thou not fear? wherefore dost thou not tremble at thine own condition? being( by reason of thy sinful life) in the high hatred of God; and hourly subject to his irrevocable judgements. Whereof the knowledge which he hath revealed, shall bee unto thee like Vrias letters, which he did bear against himself, in leaving thee with out excuse: in that thou wert so fully instructed, both of thy duty,& of thy danger, and yet didst so little, follow the one, and fear the other. How canst thou not onely admit any pleasure, but eat or sleep securely, until thou hast disburdened thy consciences of that putrefaction, which will breed therein immortal worms? until by true repentance thou be reconciled unto God, and received again into his protection? until thou be freed from the force of thine enemies, and delivered from that destruction whereinto they do endeavour to draw thee? Many thousand accidents whereof thou standest every minute in danger, may put thee in that case, as will be impossible to ease, and intolerable to endure. And still thou delaiest to strike off delay( not the weakest thread in the divels net) in turning from thy wicked ways,& in making such account of the severity of Gods judgements, as he by threatening the same would haue thee to do.  
O just judge! who shall deliver me from thy severe sentence? how terrible will thine anger execute upon me? what power is in me to wrestle with thy wrath? how shall I bee able either to appease or avoid thy fiery fury? alas, if I examine my actions, if I weigh my ways, if I try the footsteps that I haue trodden, I shal find that the whole course of my life hath been, a web of vices, a sink of corruption, away full of thorns and thystles, even a froward and wilful disobedience against thee. I haue dishonoured thee, I haue sinned against thee, I haue provoked thy wrath, and caused thee to open vpon me the cup of thy curses. I haue offended the Lord and Creator of all things, and therewith also haue incurred the enmity of all creatures. And now( me thinketh) they tumult vpon me, and are all ready with clamours and curses to fly in my face? crying with full voice, in this sort against me.  
This is the rebel that hath forsaken our common Lord, and sought means to betray, and to crucify him again. This is he that hath more regarded the deceitful shows and allurements of the divell, then either the benefits or threats of Almighty God. This is he who hath fastened his thoughts vpon corruptible creatures; contemning▪ and so much as in him lieth, utterly abolishing the power, wisdom, and goodness whereby they do consist. This is he who hath abused us al; for whereas he should haue used us in the service, and for the glory of our Creator, he hath applied us to injury and reproach him; and to serve the will and pleasure of the divell. He hath put his confidence in us: he hath loved, he hath desired us onely for ourselves, preferring us therein before our maker. Neither hath he been content to dishonour God alone, but he hath cast his poison also vpon many be sides; alluring some,& animating others, to knit with him in his riotous revolt. Come on therfore, let us be no longer serviceable unto him, but let us bend al the forces we haue to destroy him. Let us fall vpon him by force; let us lay ourselves in await against him; let all the pleasure which we seem to do him, bee only to aggravate his punishment, onely to increase the charge of his account.  
Alas miserable wretch, what shall I do? whither shall I turn me? where may I be either defended or hide? Almighty God I haue dishonoured,& all creatures are in his quarrel in arms against me. I can find nothing that will take my part, nothing that will pitty me: whatsoever I see, whatsoever I hear, bring banners against me. All things are violently bent to oppress me: yea, my own conscience persecuteth me, and teareth the very entrails within me. Distressed and distracted sinner, which way wilt thou turn? whither wilt thou go for counsel? from whence expectest thou any comfort? who is the great angel of wisdom, whose pitty is equal to his power, who is he that is called saviour, that I may run unto him and call vpon his name?  
It is even he: even the same Iesus before whose countenance I quake; even the same judge under whose hand I do tremble. Resume then thy confidence, O confused wretch, hope in him, of whom thou art afraid; follow him from whom thou wouldest fly; never despair to repair unto Iesus. Three things do most strictly hold thee obliged to him; the multitude of his benefits, for which thou art to give him thankes; the multitude of thy sins, for which thou art to pray his pardon; and the multitude of thy infirmities and necessities, for which thou art continually to crave his supportance& supply. If fear persuadeth thee, that it is presumption to approach to so high a majesty; answer for thyself, that these three obligations do peremptorilie impose that necessity vpon thee.  
O sweet necessity, which constraineth thee to come, to speak, to pray unto him. O happy hope, how pleasant is thy power? what lovely looks dost thou cast up on them who open their arms to embrace and hold thee? what unspeakable both courage and ioy, dost thou kindle in their hearts, who give thee entertainment? go unto him then, O distressed soul, necessity driveth, hope draweth thee: go I say, unto him boldly, and these two shall excuse thee before him. present thyself unto him whom proudly thou hast provoked, if not in innocency, yet in humility; if not with a clean, yet at least with a broken and contrite heart: and seeing by thy righteousness thou canst not, endeavour to be saved by thy repentance. Behold, 
Can. 5.9.  even now he knocketh at thy door; Oh! do not stay, for then he will bee gone, and thou shalt not know where to find him. Arise, run, and open unto him; arise by faith, run with hope, and open with love. Cast thyself at his feet, with such humility& fear, as is answerable to the state of so magnificent a King.  
Let thy words wade in tears, let thy complaints be distinquished with sobs; and call vpon him with importunity, whilst opportunity doth last.   

A PRAYER.  
1 INnocency is bold, guiltiness bashful.  
2 Our miseries do pled for vs.  
3 All the torments in hell, not a sufficient punishment for one Sinner.  
4 The hope and confidence of a sinner.  
5 God by being merciful, declareth himself almighty, in overcoming his own wrath.  
6 The mercies of God surmount all sins unmeasurably  
7 Wherefore our sins may encourage us to call vpon God.  
8 How we desire God to turn away his eyes or his knowledge from our sins.  
9 Howe wee desire God to look vpon our sins.  
10 God dealeth with sinners not according to their deserts, but according to their necessities.  
11 Christ gave example of that which he did teach.  
12 The deeds of Christ are larger then his words.  
13 No goodness in us but when God draweth us from occasions of evil.  
14 By greatest sinners god hath greatest glory.  
15 God giveth more then men can desire or understand when they haue it.  
16 So many righteous men as there are, so many are the mercies of God toward them  
17 With the love of God no iniquity can abide.  
18 Iesus, the onely name of salvation  
19 Hope draweth us to Christ.  
20 Necessity driveth us unto him.  
21 What we haue to offer unto Christ.  
22 Neither can hell bee satisfied, nor heaven straightened.  
O jesv most glorious, most gracious Lord Iesu Christ, I come not here before thy presence, to debate the transgressions which I haue done, but to offer myself guilty in so many faults, as it shal please thee to heap vpon me. The innocent doth easily find what to say for himself; but to the offender, the sting of conscience lameth the liberty of his speech, and maketh him more af●aide to confess his faults, then he was to commit them: especially when both the nature and number of his offences, exeeede the ordinary expectation of mercy. O Lord Iesu, my sins, so many, so grievous, and so apparent, give twitching testimonies to my own soul, how little I hold of innocency▪ and if I could be so sottishly, either silent or blind, as not to confess, or not to conceive how impure I am, yet my miserable estate, by means therof, would plead before thy pitty for me.  
But( O my God) I aclowledge my wickedness, I feel what a grievous burden it is, how heavy, how dangerous; I am not ignorant of my sins, I do not conceile them; I set them even before my eyes, that I may happily sprinkle thē with my tears. alas, I haue grievously offended thee, not with light faults, but with such as haue been stains, even in the face of my profession. I am that great enemy of thine, who( in presence of thy divine eyes) haue committed such heinous abominations, who acknowledgeth myself guilty of so many grievous crimes, that although I alone should endure all the torments, which both the devils and damned persons do suffer in hell, yet would it not suffice to satisfy for them.  
And because my offences can bear no conformity with any excuse, I present myself before thee, accompanied with no other hope, then such as doth proceed from the riches of thy mercy; and with sorrow in my heart,& shane in my countenance, do here submit myself to that goodness, which I confess I haue offended: neither debating nor doubting how far it may extend, but reposing myself absolutely therein. Thou hast said( O loving lord) Come unto me al ye that labour and are heavy laden, 
Mat. 11. 28●…  and I will ease you. lo, I come unto thee, labouring in sorrow, laden with sins and miseries; who now shall ease me? who shall relieve me? who I pray thee, but onely thou, who art so gentle as to offer us thine aid? O my God, who dost invite me to come unto thee, vouchsafe, I beseech thee, favourably to receive me It is one of thy chiefest properties to forgive and to bee merciful, for thereby thou declarest thyself to bee almighty, in overcoming thy own wrath.  
There are no sins which thy mercies do not unmeasurably surmount. And therfore, although my offences are, in regard of me abominable, and in their own nature hateful, and by any worldly either iudgement, or means irrepaireable, yet can they not bear such intolerable respect, as thy infinite goodness is not sufficient to qualify. O infinite goodness, wheresore lookest thou so sharply vpon my sins? wherefore dost thou number them? wherefore dost thou so exactly weigh them? alas, wherefore do I see thee angry against me? I confess indeed, that I haue offended, I confess also, that my offenccs are exceeding great; but shall I therfore despair? never; but rather take courage to call vpon thee. For, thy mercy is never out of action,& the exercise thereof is onely amongst sinners; partly, in forbearing, and in forgiving them; partly in sustaining their weakness, and supplying their wants. Now, the greater my sins are, the greater is my necessity; and the greater my necessity is, the more fit am I for the right use and end of thy mercy,& with the more confidence may I crave the same. even as, by how much men are in greatest misery and distress, so much the better title haue they to ask at places of hospitality and relief.  
Who will not pity one that is sick? who will not help one that is distressed? Come, come, sweet samaritan, come do thy work, show thy nature, exercise thy power: the more wretched& weak I am, the more do thou comfort and confirm me. Haue mercy vpon me, O lord Iesu Christ, haue mercy vpon me, most miserable sinner; who of myself am nothing, and by reason of my sins, am far worse thē nothing. Turn from my corruption thy pure eyes, which is nothing else but thy knowledge; for thy great mercies sake I say, turn away thy knowledge from my sins. Not that knowledge whereby thou discernest and understandest all things, but that whereby thou dost either approve, or disallow them; whereby thou approuest the works of the righteous, and condemnest the reprovable deeds of the wicked. Take no such knowledge& sight of my sins, to impute thē to me, to lay them to my charge; but rather bury them in oblivion, hid them rather with thy mercy. look, lord, upon the creature that thou hast made, look upon thine own image; look not upon my sin, which is the image of the devil: or if thou wilt not but look vpon my transgressions, do it not as a judge to punish, but as a physician to cure.  
O my God, with bended knees, and prostrate soul, with all fear and reverence which so base a worm, loaden with his own loathsomeness, is able to conceive, I approach unto thee; to the streams of thy mercy, to the treasure of thy merits. Cast me not off, for then am I cast away; remit unto him who submitteth himself; let not the devil make a pray of him, who doth pray unto thee; let me not perish with the saving name of Iesus, with the sweet name of mercy in my mouth. Let the good shepherd rejoice at the recovery of his lost sheep; let the sweet loving Father rejoice at the return of his unthrifty son, who acknowledgeth himself unworthy to be called thy son, unworthy in any mean place to serve thee. Throw thy arms of compassion about my neck; give me the comfortable kisses of peace; cast the cloak of thy righteousness vpon me; let thy mercy recover that again, which the malice of the devill, and my own madness hath drawn from thee. Lord let not my infirmities so much offend thee, as provoke thee unto pitty;& deal not with me according to my deserts, but according to my necessities; like a good husbandman, who bestoweth more labour& cost vpon barrē soil, thē vpon that which is fruitful; or like a good householder, who giveth to his sick seruant more dainty meat then unto the rest; not because he is more worthy, but because more weak.  
I grant that heretofore thou hast often forgiven me, and received me to favour, yet forgive and favour me now again; because I haue again transgressed against thee. 
Mat. 18.  Thou hast enjoined us to forgive our brother twenty times seven times; taking a certain number for that which is infinite, even so often as he offendeth: and wilt not thou, who art the Ocean of mercy, do the like unto us? didst thou not give example of all that thou didst teach? Is thy goodness limited? wilt thou spare until a certain number of offences? wilt thou bee exceeded in forgiving by miserable man? Halt thou not said, 
Ezec. 18.  that in what hour soever a sinner doth return unto thee, thou wilt not remember any of his iniquities? O the safety of my soul, lo, I am before thee, not in my own presumption, but in hope of thy promise; & seeing thy deeds are larger thē thy words, what may wee not hope of thee who hast promised so much? lo, it is grievous unto me that so grievously I haue been offensive unto thee: now, show thy goodness, in relieving him who is so evil; show thy greatness, in saving him who is so weak, and hath such mighty and malicious enemies against him. Remember not mine iniquities, lay down thy wrath, put away my sin, put away the punishment thereof, put away also both occasion and nourishment of the like. For I find noe goodness in myself, but when thou drawest me from occasion of evil. O great redeemer of mankind, lo, a great sinner is before thee, in whom thou hast very much to forgive; show mercy, O my saviour, for with such great sinners as I am thou dost get greatest glory.  
When thou wert here in this miserable world, thou didst cast out divels, restore the diseased, raise the dead: thy mercy was ever pardoning, thy wisdom teaching, thy liberality giuing, thy power helping. And canst thou now forget to bee pitiful,& to relieve; being in the high state of thy strength? Is thy nature now changed, being in the very throne of mercy?  
Behold, O loving Lord, behold, I mourn to thee in the depth of my miseries; and my very soul is disquieted within me. Behold, I stand trembling before thee, exposing my grief and expecting thy grace: cast me not confounded from thy presence, for who ever craved comfort of thee and received confusion? who ever sued for thy mercy, either to to his prejudice or in vain? Surely, thou exceedest in thine abundant pitty, both the deservings, and also the desires of those that pray unto thee: for thou givest more then men can desire, yea, or understand when they do receive it. And it was never yet heard, that any sorrowful sinner, departed either heavy, or empty from thee. Shall I then( O Lord) bee the first? wilt thou bear a hard hand onely towards me? or wilt thou never again show mercy and compassion?  
Our Fathers trusted in thee, and thou didst deliver them, they hoped in thee,& were not confounded: and look how many righteous men there are, whether in heaven or in earth, so many are thy great mercies,& compassions towards them. Let thē all come, and let us ask them before thee, by whose merites they are sanctified? by what power they are saved? surely, not one of them will glory in himself, they will all cry and confess: Not unto us, Lord not unto us, but unto thy name give the praise: for thy mercy and for thy truths sake. For wee in our own sword possess not the land, our own power hath not saved us; but thy right hand,& thine arm, and the light of thy countenance. Sith therefore thou art unchangeable; sith I am thy creature so well as they, sith they were sinners so well as I, wherefore dost thou not poure likewise thy pitty vpon me? where fore dost thou not receive me with them into mercy? didst thou not shed thy blood for us all? are all thy merites spent and none left? Hast thou but one blessing, my Father? 
Ge. 27.38  bless me, even me also, O my Father. O merciful Lord God, I most humbly beseech thee, that as thou hast received innumerable sinners, so thou wouldest also receive me to thy favour, and make me righteous through thy grace. cleanse and purify my hart, that all my transgressions being put out, it may be a clean table, wherein thy finger may writ the law of thy love, with which can no iniquity abide.  
O good Iesu, for this thy names sake, do unto me, according to thy name; thy sweet name, thy loving name, the onely name both of comfort and of happy hope to all distressed sinners; beside which, 
Rom. 10, 9. Act. 8.12.  there is no name, wherein wee may bee saved. For what is Iesus but a saviour? Therfore, O good Iesu, bee indeed unto me, as thou art in name; even my Iesus, even my saviour. Thou who hast created me, do not destroy me; thou who hast redeemed me, do not condemn me. Haue mercy vpon me, O good Iesu, according to thy great mercy, which exceedeth all sins without comparison. According to thy vnmesurable mercy, whereby thou wert made man, and crucified for men, whereby thou hast so loved the world, that thou gavest thyself to death for it. What love, what mercy is comparable to this? who will despair? who will distrust? Haue mercy vpon me, O Lord Iesu Christ, according to this in comprehensible mercy, by which thou hast taken away the sins of the world, by which thou hast redressed all things in heaven and in earth; according to this mercy, haue mercy vpon me Let not my wickedness destroy this work of thy goodness; let not mine iniquity prevail against thi●… mercy. Touch my soul●… and turn it to thee, take away my sins, give unto me thy righteousness; aclowledge thine own●… works in me, and wipe away mine.  
I acknowledge that I am altogether unworthy, either to receive or crave thy exceeding mercy; but hope hath encouraged me, even the high hope which thou so dearly lovest, which thou so diligently commendest and commandest unto us: shee hath brought me before thee, she hath instructed me to be bold; lo, shee is present to testify the same. I was afraid to approach near thy presence, because of my sins; but shee, beautifiing her face with a sweet smile, said thus unto me: mild and merciful is the Lord, he will not bee angry, he will not drive the distressed from him; he will gladly hear the prayers of the poor. necessity added, that there was none other, who was able to relieve me. I believed, and therefore do I speak.  
gracious Lord, I beseech thee for thy mercies sake, which can never be encountered with any kind of iniquity, yeld to this petition of my sobbing soul; do away my sins, seal thy pardon within my consc●…ence. give unto me the like discharge, as thou gavest to the man whom thou didst cure of the paulsie; son, 
Mar. 2.5.  thy sins are forgiven thee. Or as thou gavest to the woman that was taken in adultery: go thy way and sin no more. Or, 
jo. 8.11.  as thou gavest to the woman whom thou didst cure of the bloody issue: 
Mar. 5: 54.  Thy faith hath saved thee, depart in peace.  
I haue nothing in myself that may appease thy wrath, all that I bring with me doth accuse& indite me: I haue nothing to offer unto thee, but the memory of thy passion. look not, O Lord, vpon my sins, but look vpon thy sufferings; whereby thou hast taken the charge of my debts, and undertaken payment for me poor sinner. Sprinkle me with thy blood, open thy wounds unto me, and protect me with thy death; and then will iustice cease to pursue me, then will she put up her sword, and therewith also her fury, and bee at peace perpetually with me.  
Come unto me, O comfort of my soul, for without thee I die; come heat my heart with thy lively love, and then I shall revive. O long delay; O tedious tarrying! Alas, when wilt thou come; wherefore dost thou not hear me? O great Redeemer what profit will there be in my destruction? Shall the damned praise thee? shall they not blaspheme thee? both for the sharp sense of thy iustice, and for despair of thy mercy? If thou throwest me down into hell, will it bee the more satisfied? If thou receivest me into the bosom of thy mercy, will it bee the more straightened? Admit therefore, O good Iesu, admit me into the number of thine elect; that with them I may praise thee, with them enjoy thee; that with them I may, both glorify thee, and glory in thee.  
Cleanse my soul from al corruption, that it may bee the more fit to receive the influence of thy divine grace; even as a glass, the more pure and clean it is, the more clearly will the beams of the sun reflect vpon it. Pardon me( O Lord) in this time of mercy, that in the time of Iustice thou mayst not condemn me.   

ANOTHER PRAYER.  
1 WE know not by what name to express God.  
2 God is all things that are in him.  
3 The proper work of mercy  
4 Our sins are our extreme misery.  
5 In what case our sins past do never condemn vs.  
6 Grace is the divine form of the soul.  
7 By Creation wee were like unto God, by redemption God was like unto vs.  
8 God delighteth to bee with the children of men.  
9 How God is seen.  
10 Wherefore wee do not love god.  
11 The glorious being of God.  
12 The being of God in all his creatures,  
13 The being of God in the soul of man.  
14 Wherefore we see not God within vs.  
15 Pleasure in things created, not so great in their birth as in the begetting.  
16 Immoderate affection of a good thing is evil.  
17 Howe worldly things are to bee used.  
18 False necessities of this life, are like the flies and frogs of egypt.  
19 If wee apply ourselves to God, he will supply his benefits to vs.  
20 Howe wee are to hate and contemn ourselves.  
21 The perpetual combat of a Christian,  
22 Inordinate love of the body is the original of all sins.  
23 The subduing of our will is a most acceptable sacrifice and wherefore.  
24 The sum of all Christian doctrine.  
25 The right carriage of our outward man.  
26 The example of Christ is always to be set before vs.  
27 The excellency of humility.  
28 What humility is& how attained.  
29 The principal business& labour of this life,  
30 The office and exercise of Temperance  
31 Whereto our life may be compared,  
32 Wherefore we should yield ourselves wholly unto God,  
33 The excellent effects of faith,  
34 The grounds of our hope.  
35 The excellency of love.  
36 What should stir us to the love and desire of God.  
37 All goodness is more abundant in God then in all creatures joined together.  
38 The pleasures which proceed from creatures is false.  
39 The pleasures of this life are particular.  
40 All pleasures are full and perfectly in God.  
41 Wherefore wee should adhere unto God.  
42 Wee must so walk between fear and love as God walketh between Iustice and mercy,  
O My God, most mighty, and yet most mildred, whose iustice shineth to us through thy love, whose majesty is seated in the throne of mercy: O invisible and indivisible God, who canst not be expressed, who canst not bee understood.  
whatsoever thou art, I invocate and adore thee; for I know thou art a most high and holy thing; if it be lawful to call thee a thing, who art the cause of all things; if it be lawful also to call thee a cause, upon whom al causes do depend. I know not by what name I should express thee, and therefore do I come stammering to thee, like a little child; for thou art above all things; thou art all things that are in thee. Thou art thy holiness, thy happiness, thy wisdom, thy power, and whatsoever else is said to be in thee. Seeing therefore that thou art merciful, it followeth also that thou art very mercy; and I am so exceeding miserable, that I am nothing but mere misery. Behold therefore, O thou that art mercy, behold misery is before thee; what now shalt thou do? truly thy proper work; even to take away my misery, and to relieve my distressed state. Haue mercy vpon me, O my mercy; O God, which art mercy, haue mercy vpon me: declare thy nature, show thy power, take away my misery, take away my sins, for that is my extreme misery. One depth calleth another: 
●… al. 42  the deph of misery calleth unto the depth of mercy the depth of sin crieth unto the depth of pardon& grace. Thy mercies are incomparablie deeper then are my miseries: let one depth therefore swallow up another: let the infinite depth of thy mercy and grace swallow up the great, depth of my sin and misery.  
And that I may not, by returning to my former passages of life, plunge myself again in thy displeasure, touch my soul( I beseech thee) with continual remembrance and remorse of my sins; that I may spend all the time of my life which is to come; in lamenting the time thereof that is gone: for our sins past do never condemn us, if we be not either contented in remembering, or content to forget them.  
give unto me also the grace of thy holy spirit, which, as a form supernatural and divine, is sufficient to direct the soul( when it once hath entred thereinto) to the acting of al the offices of a spiritual life; informing the understanding, and comforming the will, to every duty, which is expedient to bee performed. even as the soul infused into the body, is sufficient to move and direct all the members thereof, to the exercise of their several functions.  
For it is not enough that thou dost cleanse me from mine iniquities, except also thou comest to me with thy grace; except thou abidest with me, and preservest me from falling into the like filthiness again. Come therefore unto me, O my God; O sweet hope, O sure strength, hold me with thy hand, embrace me with thy love; and suffer me nor either to fall from thee, or to follow thee in vain. O health, O life of my soul; O life of all those that live in thy love, necessity constraineth me to cry unto thee; open( I beseech thee) thine ears to my prayers, and thy hands to my distress: contemn not that which in creating, thou didst innoble with thy likeness; and in redeeming whereof, thou didst abase thyself to become like unto it.  
O high and glorious Lord, I aclowledge myself unworthy, that thou shouldst enter under my roof; but thy delight is to bee with the sons of men. And what dost thou find in us but sins and miseries, that thou shouldst haue a delight to abide with us? was it not sufficient that thou didst suffer for us, and appoint thine Angels to bee our guard? but that thou the Lord of majesty, wouldest also remain with us? The Angels, and all thy creatures bless thee, O Lord; for it is not any worthiness in us, but thine onely infinite goodness, which draweth thee down to abide with vs. Come therefore, O inestimable treasure, even for thine infinite goodness sake, I beseech thee, come unto me, and let us enter covenant together. That thou maiest never depart from me, nor I ever desire any thing but thee; that thou maiest bee ready to help me, and I careful to serve thee. O desire of my soul, my perfect pleasure, my assured strength, vouchsafe perpetually to remain with me: that collecting my spirit,( without which thou art never seen) and retiring it into myself, and shutting the door to all worldly imaginations, I may by the light of thy beauty, both see and know thee! and bee thereby so enflamed with thy love, that all other objects may seem abjects unto me. For the onely cause wherefore I do not so love thee, is because I do not sufficiently see and know thee▪ and except it please thee to come unto me, where shall I see thee? and how shall I know thee? who dwellest in the light which cannot bee approached?  
The light which cannot be approached Wh? 
1. Tim. 6.16.  y then the dull will doubt of it; the malicious will deny it. O light of my understanding, where is that light? how shall I attain? how shall I sustain it? O Lord my God, what shall thy exiled seruant do? languishing in thy love,& banished from thy presence? I am desirous to see thee, but no man shall ever see thee, and live: 
Ezod. 33 20 1. Tim. 6 16.  I would come unto thee, but thy place is vnapproachable.  
But beside thy glorious being, wherein thou art known only to thyself, wherein wee know thee best, when we aclowledge ourselves unable to know thee thou art also generally in all thy creatures; but more specially in a reasonable soul, as in thy lively Image: but most especially in a soul that thou hast regenerated. And yet wee are so miserable blind, our eyes so wildly wander after the vain things of this world, that, although thou art within us, wee are so far from knowing, that wee do not discern thee: even according to that which the evangelist hath written of thee: 
●… o. 1.10.  He came into the world and the world did not know him. send therefore into my soul, O fountain of pleasure, if not a beam, yet a spark of thy grace; that my understanding being enlightened,& the mistinesse of my mind dispelled thereby, I may begin to discern thee, to yield thanks& obedience unto thee, to bear myself reverently before thee,& confidently against mine enemies. For thou art my lord and my God, thou hast made me, and given unto me all things that I haue, and yet( alas) I do not know thee.  
And that I may more clearly discern, and by discerning know, and by knowing love, and by loving serve thee; draw away my desires from sensual delight in things created; whose pleasures are not so great in the birth, as in the begetting. Let me not prosecute with immoderate affection any creature, although it be good; for albeit the object be good, yet the affection is evil, if it bee immoderate: for that the sight may as well bee hindered, by a plate of gold, as of led. Let me use all worldly things, rather with my hand then with my heart that I may bee like a careful pilot, who althoug●… he beareth his hand on th●… helm, yet hath his eyes fixed upon the stars. And as a wax candle may bee put into the water, and yet not one drop of moisture will remain vpon it; so although I both live& deal in the world, yet let not the affairs thereof cleave close unto me. Let me not be infected with the pleasures thereof, no more then fishes are with the saltness of the sea, wherein they do abide. Ease me of the intolerable task of cares, for the false necessities of this life; for who can rest amidst those flies and frogs of egypt? Let me cast all my care vpon thee; let me commit all my necessities into those hands that made me: assuring myself, that if I do wholly apply myself to serve thee, thou wilt largely supply to me whatsoever is expedient.  
give unto me a holy hatred and contempt of myself; not as I am thy creature, but as I am the work of the old Serpent the divell: who by his venomous biting hath so infected our flesh with inordinate appetites, that we cannot cherish the one, but therewith also we give strength to the other. Let me therefore easily fall to evil entreating, and hard handling of my flesh, for giuing both harbour and heart to my mortal enemies, and for conspiring with them the subversion of my soul. For, this is the perpetual combat of a Christian, to beate down his own inclinations, to tame the flesh, as a rider breaketh his horse; that he may travell him, both the way and the place which he shall think fit. Yea, this is no hate, but the only true love; as the Father hateth not his child, either when he correcteth him for his offences, or when he denieth him meat, either hurtful or superfluous. For, the high feeding of the flesh, is no other thing, then the feeding of swine with the prodigal child; and he hateth his soul, who is too far in love with his body. This inordinate love, is the very original of all sins; it buildeih the city of Babel, and replenisheth it with new inhabitants, even with innumerable children of confusion. give therefore unto me a constant courage, to overcome all difficulties& labours, in maintaining mortal war against these appetites. give me strength to strive in subduing my own will, then which no offering is more acceptable unto thee. Because man doth naturally love nothing more. That my desires being mortified, I may( which is the sum of all Christian doctrine) yield perfect obedience to thy will; as well in doing those things which thou hast commanded, as in suffering those things which thou hast ordained.  
give me a comely composition of the outward man, to direct my actions by the iudgement of discretion; to moderate my tongue,& to take a strict account thereof; to use rigour and austerity in the government of my person; to behave myself as before thy presence, who art both judge and witness of all my life. And as to the last end to whom all my actions ought to bee directed, let every moment and motion of my life, tend to the love and obedience of thee. Let me never bee so outwardly busied, but that some part of my understanding bee free, to contemplate vpon thee with reverence and fear. In al things that I say or do, let me haue respect to thine example: If I speak, let me first think how thou hast spoken; If I be silent, how thou wert silent. whatsoever I do, let me cast and consider with myself, how thou didst, or wouldest haue done the like: that I may now begin, to follow the lamb whithersoever he goeth; 
revel. 14 4  which hereafter I shall in a more perfect manner accomplish.  
give me humility both inward and outward, the ground and foundation of all other virtues, which maketh us to descend to the knowledge of ourselves, and to ascend to the knowledge of God; which causeth them that are despised vpon earth, to bee esteemed in heaven; which raiseth us from the dungeon of sin, to the gates of Paradise. And because this virtue is nothing else but the contempt of ourselves, which cannot bee without knowledge of ourselves; enlighten my understanding, that I may wade far into this knowledge, and dig into this dunghill very deep; that seeing what I am, I may the more abhor and humble myself; the more strain my strength, to attain the true effects of mortification; to submit my desires to thy disposition; not to entangle myself with superfluous cogitations; to repress the care of myself; to repel the pleasures of the world; to restrain and limit the lusts of my flesh; to judge myself most vile; to leave al iudgement of other men unto thee; not to joy in praise, as not being the same unto thee, as I am esteemed among men; not to be sorrowful for reproof, as knowing more by my self, then any man is able to object: to bear both injuries and adversities patiently; to obey men willingly in regard of thee; to complain of no man; to open the bosom of my heart unto all; and to respect them as thy lively temples. Let this bee the principal business of my life; grant that in the midst of these labours I may breath out my soul.  
give me the virtue of temperance, which is an upright judge between pleasure and necessity, and appointeth to either of them that which is their due; giuing to necessity that which is sufficient, and taking from pleasure what is superfluous. Let me bee content, yea glad to suffer troubles& travails in this world; esteeming the whole time of my life, as the forty yeeres travell unto the land of promise, as the six dayes of labour which go before the Sabbaoth of rest. Behold, O loving Lord; a lump of day, an unpolished piece of wood is presented unto thee; make therof what thou wilt, for thou knowest what is expedient for me. And I offer myself wholly unto thee, and desire to depend altogether vpon thee: for seeing thou knowest not how to give thyself, unless thou give thyself wholly unto us; it is great reason that wee yield ourselves wholly and entirely unto thee again.  
give unto me a firm faith in these mysteries that thou hast revealed; for this is a mean, to bridle our wils, and direct our desire●; this is the life of them that are just; this is the shield, 
Rom. 17 Heb. 38 Gal. 3 Eph.〈…〉  which breaketh all the fiery darts of the devill. Fasten this my faith to the cross of thy son, that it may not shake: found it upon that rock, that it may not be confounded. Lord, I believe; help, lord, my unbelief.  
In all the necessities& tribulations of this life, give me an assured hope and confidence in thee; seeing thy power is almighty, thy promises most true, thy mercies infinite, and thy merites which do make intercession for me inestimable.  
Kindle in me the burning light of thy love; burning, as zealous; light, as conspicuous. give unto me that virtue which maketh thy yoke sweet, and thy burden light; which is the accomplishment of the law, and the life or soul of all virtues. Without which, nothing is acceptable unto thee in this life, and whereby thy glory shal be apportioned unto us in the life to come. Illuminate, and teach my understanding, how excellent thou art; both in regard of thyself, for the greatness of thy divine perfections, whereby thou art worthy of infinite love;& also in respect of us, for the greatness of thy benefits and mercies, for which all our love is due unto thee. That my will( which is a blind power,& desireth nothing but when the understanding leadeth it) may bee stirred, by the beauty of the one,& the bounty of the other, to place all my thoughts& desires in thee.  
O Lord my God, the beginning of my being, the end at which I aim: O light of my understanding, O rest of my will; when shall I love thee ardently? when shall I embrace thee with the naked arms of my soul? when shall I despise myself, and all things in the world, to love thee more freely? when shal my soul, with all the powers& forces thereof be united unto thee? when shal it be drowned and devoured in the infinite depth of thy bright& burning love? O my redemption, when all worldly helps shall forsake me, thy love will stand by me; and shall not I forsake al worldly both helps and hopes, to settle my love and assurance in thee. Thou didst leave thy glory and thy majesty for love towards me; and shall not I leave all vanities and impieties for love to thee?  
O my God and my salvation, wherefore am I so dull, as not to perceive; wherefore so slothful, as not to pursue, the most excellent& perfect good, which both containeth and exceedeth all other goodness? For, what goodness is not more abundant in thee, then in all Creatures joined together? Men desire riches, honour, wisdom, virtue, long life, pleasure, quiet, with so strong a strain, that sometimes for the gaining of them, they adventure to loose and destroy themselves. O course conceits! O rude and rash esteemers of things! you love the shadow,& leave the substance; you forsake the main sea, to fish in shallow puddles; you run after creatures, but regard not him, who may say unto us, as the Father of Samuel said unto his wife, when she desired Children: Am not I more worth unto thee then children? 
Sam. 1.   
For, what rest? what riches? what delights can bee found, in any or in all creatures, which are not more pure and plentiful in thee( O lord) then in them? The pleasures which proceed from creatures, are fleshly, false and short: they are attained with labour●, they are possessed with fear, they are lost with grief. They cloy, but do not content; they fill the soul, but do not satisfy it; they do not delight, but delude the sense; in promising much, and performing nothing; in making some show of felicity and rest, but turning it to effects of misery and disquiet. For every soul is miserable, which is entangled in the love of temporal things; it is neither satisfied with the use of them, and yet tormented with the loss; it is tormented onely with thinking vpon the loss.  
The pleasures of this life also are very scant, being particular,& affecting onely some one sense: but thou art an universal pleasure, who dost spiritually delight the whole man. All pleasures are in thee,& that in such both plenty& perfection, that the wise man said: 
Sap. 7.  All things that can bee desired are nothing in comparison of him. Nothing indeed: for there can be no comparison, where there is no similitude or communion. What comparison can there be thē, between that which is, and that which is not? A centre is not compared with the circumference thereof, yet both are finite: what comparison can there bee then, between that which is finite, and that which is infinite?  
I will love thee therefore, O Lord my God, from whom I do assuredly expect all good) I will embrace thee with all the arms of my affections& desires. The ivy, applying itself to a three, doth so embrace it, that every branch therof seemeth to be rooted in the same: by which help it riseth on high, and attaineth his perfection. And wherefore do not I cleave close unto thee, by whom I stand, by whom I grow, by whom I do both fructify and flourish? wherefore are not all my members turned into arms, that I may embrace thee on every part? help me O Lord my saviour, raise all my desires unto thee; fasten my thoughts to the three of thy cross; draw all the forces of my soul on high after thee; for the weight of my mortality holdeth me down. Thou, O lord, who hast ascended the cross, that thou mightest draw all unto thee; thou, who by thy infinite love hast united two natures in one person, that thereby thou mightest bee one with us; vouchsafe, I beseech thee, to unite my heart unto thee, with the knot of thy love; that it may bee joined unto thee, even as thou hast joined thyself unto vs. Let this love bee followed with a fear& reverence of thy majesty and iustice, which should evermore accompany al our works. Let me so walk between fear and love, as thou dost between iustice and mercy; that in all the actions which I do enterprise, I may begin in thy name, proceed in thy help, and end in thy praise,  
Amen.  
FINIS.   

A Table of the principal matters contained in this second Part.  

A  

WE cannot Abase ourselves as we are worthy. 124. a.  
How abominable to God sin is. 95. a.  
abundance of worldly things quench the devotion of our Spirit. 1●8. b.  
God Accepteth our willingness, our desires, our endeauoures for performancies. 135. a.  
How Acceptable to God was the offering of Christ. 105 b  
The Accomplishment of calamity in Christ. 149. b,  
Our account for our advantage by the blood of Christ. 164 b  
In all the Actions of Christ his divinity and his humanity did appear. 159. b& 160. a b  
The Actions of Christ what they were. 49. a.  
The Actions of Christ are larger then his words. 203 b.  
Christ our true adam. 53. a.  
adversities are the streight passage to heaven. 154. b,  
How we ars affencted when injury is offered unto us, 139. b.  
Affection how unequal between God and man, 53, a,  
The Affection of Christ towards sinners. 108, a.  
Our Affection cruel towards Christ, and desperate towards ourselves, if wee forsake not sin, 95, b,  
Affection to a good thing is evil, if it bee immoderate, 218, b,  
Aflictiones wherefore and howe they are assured signs of Gods favour, 154, a  
Wherefore Christ took Afflictions vpon him, ibid,  
wherefore the godly are Afflicted in this life, ibid,  
The agreement of the wicked in doing evil 93. b,  
All were against him who suffered for All. 130. a  
God declareth himself Almighty by overcoming his own wrath, 199, b.  
Angels wherefore they were cast out of glory, 39, b.  
God is never Angry but for sin 100. a  
Appetites are fixed in our flesh, 219, b.  
The Apprehending of Christ was our discharge, 60, a  
Our Assurance grounded vpon the love of God, 103, a, 104 b,  
atheist, wherein he differeth from other sinners. 31, a,  
Noe avoidance from God. 7, a,    

B  

THe behaviour of Christ what it was, ●9, a  
No being is a true Being but only that of God, 38, b,  
The glorious Being of God. 217, a  
The Being of god in hi● creatures 217, b,  
The Being of God in the soul of man, ibid  
The Blasphemies of the jews were a greater torment to Christ, thē their blows, 139, a  
The blindness of our own iudgement., 168, b,  
The ●loud of Christ could not satisfy the Iewes, but they desired also his shane, 86, a,  
Christ gave his blood unto us, 157, b.  
Not to profit by the blood of Christ, is as much as to  shed it. 165, a  
Our thoughts must bee bathed in blood of Christ, ibid,  
All actions are estimable, as they participate of the blood of Christ ibid.  
wherefore blood flowed from the side of Christ, 169, a,  
One drop of Christs blood might haue sufficed for al the damned in hell, 169, b,  
One drop of Christs blood a large price for all things in heaven and in earth. 173, b  
The blood of Christ is not only the blood of remission, but the blood of the Testament, 171: a  
The blood of Christ, a most precious thing. 173, a,  
What quantity of this precious blood, Christ gave for vs. ibid,  
Sin is a blow maliciously set vpon the face of God. 39, a,  
All the parts and powers of our Bodies employed in sin, 10. a.  
Body of sin what it is. 10, b,  
The Body of pain, 52, a  
The bodily torments of Christ, 119, a,  
No part of the Body of Christ was left vnsmitten, 172, a, b,  
Our boldness to Christ what doth excuse, 195. b,  
Wee may be Bold to cast our sins vpon Christ, 109, b  
bravery of this world, wherefore to be despised, 89. b,  
No burden was laid vpon Christ whereof he did not vnloade us, 9i, b    

C  

our carelessness in the service of God, shall be the grearest piece of evidence against us, 4, b  
More Care in Christ for his enemies then for his friends or himself. 139. a,  
Care, not to be careful, 165. a,  
The right carriage of our outward man, 221. a.  
The constant carriage of Christ, 69, b,  
Causes of the Condemnation of Christ, 102, a, et b  
Causes of the death of Christ who were principal, who instrumental, 123, a,  
Two principal causes of sin, 189, a  
The Ceremonies of the Iewes, brought to an end, 165, b  
until Christ was fastened to the cross, God would not bee appeased, 55, b,  
Wherefore Christ came into the world, 53, b.  
Wherefore Christ suffered vpon mount calvary, 107, b.  
What Christ is unto us, 174, b  
Christ both our sacrifice and our Priest. 170, b  
Circumstances c●nsiderable in the death of Christ. 108, b,  
Christ was clothed with our sin and shane, 10 Cloath us with his innocency and glory, 118, b,  
To be Cleansed from sin it is not enough. 21●. a.  
How wee come to Christ. 175. a,  
The perpetual combat of a Christian. 220. a  
Christ did manifest his courage and his care.. 109. b.  
ll comfort excluded from Christ. 151. b.  
Christ deprived of all earthly Comforts. 149. a.  
Christ deprived of all heavenly Comfort● 150. a.  
The poorest Comforts of calamity. 58. b.  
Want of Compassion for the sufferings of Christ sheweth want of love. 94. a  
Comforts divine and moral, against the Calamities of this life. 71. a. b.  
The conversion of the thief, the last but not the least work that Christ did in this Life. 414. a.  
converted sinners how they are loved of Christ. 146. a.  
It is reason wee Condole the passion of Christ. 164. a.  
The Confession of the Centurion. 168. b.  
Confidence in God never to bee let fall. 154. a  
What Contraries were combined in Christ. 159 b.  
Contempt of ourselves is not only to be endured but desired. 21. b.  
Contempt of God is greatest in committing least sins. 30. a,  
How we must contemn our selves 219. b.  
What conversation God exacte●h of vs. 180. a,  
When we do Cry against Christ, let him be crucified. 94. a.  
All Creatures depend vpon the virtue of God. 38. a.  
All Creatures to bee abandoned for the love of Christ. 91. a,  
All Creatures are means to dissuade us from sin. 186 b  
All Creatures are enemies to us by reason of sin. 192. b.  
Creatures do no pleasure to a sinner, but for increase of his charge. 193. b.  
The Cry of all creatures against a sinner. 193 a  
Wherefore Christ did Cry vpon t●e cross, 150, a.  
Christ not entreated to go up to the cross. 135. b  
Christ would not be provoked to come down from the cross. 133 b.  
It was not convenient that Christ should come down from the cross, 135. a,  
Christ vpon the cross, declared himself both our advocate and judge. 143. b  
The crucifying of Christ, is the greatest action that ever was in the world. 41. b.  
Our curiosity in matters of religion. 19. b  
herod vpon Curiosity questioned with Christ. 68 a  
The Curse which lieth vpon the Iewes, 131. b.  
The covenant of the Father with Christ. 106. a    

D  

The Day of Christs suffering what it was to himself, and what to vs. 170 b  
The Damned wherefore they shall blaspheme ●od, 2●9. b,  
Wherefore darkness was vpon the earth when Christ did suffer 162. b  
Wherefore the Dead did rise at the passion of Christ. 167. a  
Death is to bee adjoined to our life. 21. a  
Our combat with Death. 57. b.  
Death is better then to live with the wicked. 113. a.  
Death with inf●my and reproach is most intoller●ble, 132 b.  
●eath is the g●te of life, 154. b.  
The Death of Christ decl●red who he was, and wherefore he came 160. a. et b.  
The death of Christ was adored of al creatures except those for whom he died. 161. b  
One Death hath slain another, 167, b  
By the Death of Christ wee are not only freed from punishment but restored to our first estate, 170, b,  
We haue got more by the Death of Christ then wee had lost by the fall of adam, 171, a,  
We are bound in a double Debt to Christ, 173, b,  
Delay not the weakest thread in the divels net, 192, a,  
The Deliberation of our understanding whensoever we sin, 29, a,  
Delight drowneth all grief of labour, 80, a,  
The Delight of God is to be with men, 115, b,  
The Demands of the two theeues were very Different, 146. a  
How Christ Descended from heaven, 58, b,  
Christ was Desirous to suffer for us 51. a  
Desires are more hard to moderat then possessions. 156, b  
No despair in the mercies of God. 207, b,  
Our devotion guilded with hypocrisy, 15, b,  
Our deuotions short and obrupt. 17, a  
devotion tedious and distas●full unto vs. 18 a. b  
In our Deuotions we are often like to Pilates seruants, 18. b,  
What Disciples were with Christ in the garden, and wherefore. 49, b,  
Wee were the disease whereof Christ died. 123 b,  
The dignity of Christ hath set his sacrifice at so high a price, ●51 a  
It is reasonable that we despise ourselves, 124. a  
The Dissimulation of the Iewes, 135, a,  
It is the devils mind not to bee satisfied but by Death, 93, a,  
The divell justly deprived of his power. 106 b.  
The divell now not able to enforce. 107 a  
The divell an excellent creature if it were not for sin. 188. b.  
The Doctrine of Christ what it was. 48. b.  
The Doctrine of the gospel wherefore esteemed folly. 75. b.  
Wherefore that Doctrine is esteemed madness, ibid.  
The sum of all Christian Doctrine. 202. b    

E  

WIth ease Christ can not be attained. 148. b.  
Great Eaters in one action consume& are consumed, 155. b.  
Pilates Ecce homo, what it did import 93. a,  
Pilates Ecce homo, of what use it should be unto vs. 94.& 95.  
Pilates Ecce homo, able to appeal the wrath of the Father, 96. b.  
The Eyes of Christ of what force they are. 66. b.  
The eyes of pitty in Christ, and the Eyes of humility in us, are the means to derive the influence of grace into our souls, 67, a,  
Eliseus a figure of Christ, 108, a.  
What Encouragements we haue to go unto Christ, 144. b  
The last End of all our actiones, 221. a  
The greatest Enemies of Christ did testify for him, 168 b,  
Our Error in presuming to sin, because God is good, 35, b  
The Estate of nature, of grace, and of glory, given unto us, 114. b  
Examples of Gods severity against sin, 24, b, 25, a, 39, b  
Examples of ●uell being followed aggravateth our sins, 27, b,  
Christ onely was sufficient to give us Example. 62, a,  
Example of mercy towards the needy, 118 b.  
Example of moderation in worldly things, 118, b  
evil Example of great men, how daungerous it is, 129, b,  
Christ gave example of that which he did teach. 203. b,  
The Example of Christ is always to be set before us 221. b  
The Exhortations and Examples of good men, are means to withdraw us from sin. 185. b    

F  

THe Excellent effects of Faith. 224, a,  
Wherefore they did Fall to the ground who came to take Christ 55. a.  
Our facility in sinning. 15, a.  
The greatest favour we can ask of Christ, 44. a.  
Wherefore wee fear man more then God. 8. a,  
fear of sin will draw us to forsake it, 181. a,  
fear always accompanieth sin 182, b  
Diuers Figures of the death of Christ. 122. a, b,  
Diuers Figures of Christ, 126, a, 127, b,  
Flatteries of sin, 187, a  
We cannot cherish our Flesh, ●ut we strengthen our appetites, 219, b,  
The Flesh wherefore it must be evil entreated, ibid.  
High Feeding the Flesh, is Feeding of swine. 220. a  
The Forbearaunce of God is no discharge; 189. b  
Force was not necessary to l●ade Christ to his death. 56 a.  
The divine form of the soul, 214 a  
Wee Forget God so much as wee love ourselves. 16, a  
Christ was Forsaken of all 13● b  
How Christ was forsake● of his F●ther, 150 b  
Wherefore Christ was forsaken o● his Father. 152 a  
Foundation of a christian life wherein it doth consist. 153. b  
Wherefore Christ called Iudas, friend, 55, a  
What fru●t we are to yield, 90, a,    

G  

THe glory of this world neither desired nor accepted by Christ. 69 a  
The Glory of this world how to be esteemed, 70, a, b  
The business of Gods Glory must be resolutely undertaken, 72, b,  
The greatest Glory of a Christian 137, b,  
God hath greatest Glory by greatest sinners, 204, b,  
God giveth more then wee can desire or understand, 144 a, 205, a  
God both filleth and encloseth all things, 3, a,  
God shall be judge, party and witness against the wicked. 6, b  
Our little love fear& confidence towards God, how it appeareth, 8, b.  
goodness is more abundant in God then in all creatures together, 226, a.  
When God is loved and feared alone, 19, b.  
The infinite goodness of God, maketh every sin infinitely evil, 35, a  
The goodness of God justifieth the law of eternal punishment for a temporal offence, 36, a  
The infinite greatness of God maketh every sin infinitely evil, 37, a  
God is to us both the means and the end, 114, b,  
In God nothing is greater or less, 190, b  
God is all things that are in him, 218, b,  
How God is seen. 216, b,  
Wherefore we see not God within us, 217, b,  
The goodness of God, perfect●th what we haue& supplieth what we want, 145, a,  
Christ hide more of his goodness, thē he shewed to the world, 87, b  
Christ hath annexed his grace to his grief. 148. a  
guiltiness is bashful. 197. b    

H  

habit of sin is hard to leave 2. b.  
sin seemeth a Hard thing to do. 189, a.  
God is Hard by exacting acc●pts. 189. b.  
Hatred which a sinner beareth against G●d. 30. b.  
Hate and Hostility of God against Sinners. 31. b. 40. a.  
Hatred to ourselves by sin, 33. b.  
God requireth our Heart, 24. b.  
All hear not Christ alike. 146. b.  
heaven is like a stately palace, with a low door. 65. a.  
Hell cannot be satisfied, nor heaven straightened. 210. a.  
Christ would hid nothing from vs. 166. a, b.  
Wee cannot honour Christ as he is worthy. 124. a  
The sweetness of Hope, 195. a.  
The Hope of a sinner. 169. a.  
Hope draweth us to Christ. 208. a  
The grounds of our Hope. 224 b.  
Humility the foundation of all virtues. 49 a  
Who is truly Humble, 50 b,  
●y the humility of Christ we are saved. 53. a.  
humility an excellent virtue. 64. 223.  
To an Humble heart all graces flow. 64. b.  
Counterfeit Humility is a base pride. 65. a.  
humility of Christ joined to his glory. 161.  
humility what it is and whereupon it dependeth. 222.    

I  

THe jews endeavoured to pull from Christ al that they could. 30. b  
The Iewes were scrupulous in small matters but not in great 176. a,  
Wherefore Christ was born in a common inn. 166. b  
The Infamy of Christ what it was in regard of vs. 131. a.  
What it was in regard of the Iewes, 131. b  
What it was in regard of himself. 132. a.  
An Inference of Gods Iustice against sin 179. b  
Ingratitude a grievous torment to Christ. 53, b  
They who do injury are more to bee pitied then they who suffer. 112. b.  
injuries wherefore they were most sensible to Christ 132. h  
What injury wee do to Christ by sin. 30. ae. 32 a  
To digest injuries, is to bear a representation of Christ. 72. a  
Innocency is bold 197. b  
Good Inspirations not embraced, become dangerous. 18 a  
Good Instructions how commonly regarded. 16. b  
Ioy for sorrow& for punishment. 21. a  
Isaac a figure of Christ. 107. b  
The Iudgement of ●ilate by his own judgement was unjust. 99. a  
The ●udgement of this world is of little weight. 69. a  
Christ in Iudgement how terrible he will be. 164. b  
Iustice is to be executed with gravity and with griefs 86. a  
The Iustice of Christ to whom it is terrible 145. b  
In injustice God is the same that ever he hath been. 187. b  
Gods Iustice seemeth to exceed his mercy. 190. b    

K  

Keeping of the commandements enjoined. 26.  
Wherefore Christ suffered Iudas to kiss him. 54. b  
kingdom of Christ how it is not of this world. 146. b  
Knowledge of Gods judgements maketh us without excuse. 191. a  
How God turneth his Knowledge from our sin. 201. b  
None knoweth what God is but himself. 38. b  
When we Know God best. 217. b    

L  

The Labours of a Christian life. 222. 223.  
laws positive are a means to hold us from sin. 184. b  
The true lenitive in all distress. 150. a  
The Liberality and love of Christ. 175. a  
Our Life is either sinful or unfruitful. 3 b  
Life onely is sufficient to condemn vs. 5. a  
Wherefore a sinner may bee said nor to live. 14. a  
Our Life should be a dying with Christ. 42. 1.  
Our Life is a travail and labour. 223. b  
Christ in being made Like us, mad us Like unto him. 92. a  
How we desire God to look or not to look vpon our sins. 201. 202, a  
Our Losses by sin. 33. b  
The love of Christ was most manifested towards his death. 48. a  
The love wherewith Christ went to the cross. 56. b 134. a  
The love of God was especially manifested in the work of our redemption, 57. b  
The love of Christ how dear it cost him. 59. b. 124. a  
The love of Christ hath dazzled the wisdom of the world. 76. a  
Testimonies of the love of Christ 77. b 124. b  
The unconquered and Invincible force of love, 79. a. 109. a  
Wherefore and how wee are to love God. 103. b  
The love of Christ strengthenth our hope. 104. b  
The violence of love is sweet. 80. a  
The excellency of love. 80. 81.( 82. 83. 224. b  
How love uniteth man to God. 81. b  
The price whereat this love is set. 83. b  
The love of Christ provoketh us to love him again. 89. b. 105  
The love of Christ the onely motive of his passion, 124. a  
The love of Christ is shown by imparting to us some part of his pas●ion 136. b  
The truest token of Gods love to us, and of our love to him, 155. a  
Wherefore we do not love God 216 b  
●nordinate love of the body is hatred of the soul, and the original of all sin. 220.  
What should move us to love God 225.  
The love of temporal things is miserable. 227. a    

M  

That esteemed madness by men which God did for them. 76 a  
The majesty of God is vily valued whensoever we sin 29. b  
The majesty of Christ ouerclowded 63. a  
Our Manner of doing is more accepted of God then that which we do, 109. a  
Man was more easily ruined then repaired, 120. a  
How Martyres were enabled to endure most exquisite torments 150. b  
Christ took the Medicine for our diseases, 123. b  
The Members of Christ were loaden with our sins and with our shane, 117. b. 118 a  
The exceeding Mercies or Christ, 207. a  
God is Mercy, we are Misery, 213. b  
God useth Mercy towards the damned in hell, 36. b  
By the Merites of Christ wee are not onely freed from evil, but enriched with good, 91. b  
The Merites of Christ are invaluable, 105. b  
Mindes set vpon the things of this world are always unfruitful. 43, b  
The continual Miseries and travels of Christ 120. b  
Our Miseries do pled for us, 198 a  
Our Motion should bee towards God as to the rest and center of our souls 126. a  
The mysteries of Christes passion cannot be conceived 121, a, 172, b  
Multitude of Sinners is no excuse for sin 27. a  
Wherefore Christ suffered vpon a Mount 166, b    

N  

Wherefore christ was crucified naked 17, b  
The Naked nature of virtue and 'vice 182. a  
Wee know not by what Name to express God 213. a  
How deep Christ was drowned in the Nature of man 56, b  
It is natural ro pitty the distress of others 130. a  
Naturally wee desire to be pitied in distress 132. a  
The lawe of Nature bridleth us from sin 182. a  
The book of Nature 184. b  
Three natural principles of the judgements of God 184. a  
The Nature of sinners in a desperate degree 177. a  
under colour of Necessity we prosecute our pleasure 13. b  
No Necessity could be cast upon Christ. 15. a  
How Necessary it was to satisfy for sin. 95. a  
Of serving God vpon necessity and constraint. 109. a  
Christ considereth more our Necessities then our deserts. 203. a  
False Necessities of this life 219. a    

O  

The Obstinate cruelty of the Iewes, 55 b  
What holdeth us Obliged to Christ 195. a  
Christ did offer, and not onely suffer himself to bee dishonoured, 96, a  
What we haue to Offer unto Christ 209 a  
The most acceptable offering unto God, 220. b  
Opinions of men how variable they are, 7●.  
Opinions of men apt to err, 7●. b  
original sin is all sins in power, 7. a    

P  

Paradise laid open 163. b  
The patience of Christ 63. 139. a  
Patience when and how it is to bee shown 138, a. 155, a  
The best form of petition to God 111, a  
The pitiful are much esteemed by Christ, 110, b  
Pleasures of this life are more esteemed before then after they are attained 2, b  
●leasures of this life are flattering enemies 21, a  
What Pleasures the Iewes took in tormenting Christ, 62, b, 132, b  
Plea●ure in things created is short 218 b  
And false 227 a  
And particular 227, b  
All Pleasures are fully and perfectly in God 227, b  
The Poverty of Christ, 117, a  
The Power of Christ did not end with his life. 163, a  
Our Pride and our Presumption wherefore greater then that of Lucifer, and this of Adam 12, b  
God and Pride cannot dwell together 64. a  
Our Prayers are often like wine mingled with gull,  
Christ began his conflict with Prayer 50, a  
four points to bee observed in Prayer ibid  
Wherefore Christ Prayed that the cup might pass from him, 51  
Christ did both Pray and plead vpon the cross 140. a  
The Prayers of all the faithful do labour for us 186, b  
To affect praise in all things is to make ourselves like God, 12 b  
Praise of men a vain breath, 69. a  
eternal punishment wherefore inflicted for a temporal evil. 34. b  
The Punishments of God are less then our evil 36. a  
Punishments for sin 180, b  
Wherefore Christ was clothed in Purple 86, a    

R  

ONly a sinner is Rebellious against God, 38. b.  
What recompense we can weld for the sufferings of Christ. 91. a  
We are more bound to Christ for the manner of our Redemption then for our Redemption itself. 12●. b.  
For our Redemption were given riches, honour and life. 136. a  
Wee are more bound to God for our Redemption, then for all other benefits 152. 153.  
What we Regard chiefly, of things past, present and to come. 14. b.  
Repentance not to be deferred till the end of our life, 144. a.  
Remorse of conscience adhereth to sin. 183, a.  
The Rending of the rocks at the passion of Christ do yet appear. 162. b.  
Remission how it is made rather anothers virtue then our own. 139. a.  
Reputation how desirous the jews were to take from Christ, 45. b:  
Our aptness for Reuenge, 13. a  
In Reuenge God is pitiful. 36. a.  
What Reuenge God will take up on sinners. 95. a  
The Rewards of God are greater then our labours, 36. a  
To Rise from death was a less matter to Christ then it was to suffer himself to die. 163, a,  
We Rob from the poor what we bestow superfluously vpon ourselves, ●56. a:  
A perfect Rule for our life. 61, b    

S  

THe Sacraments are a mean to retain us from sin. 186. a  
The Sacrifice of Christ, what it was to himself, what to his father, and what to us, 175. a  
Christ our true samson. 75. a  
Our salvation how it is mercy,& how Iustice. 105. a  
Scourging was a punishment both ignominious and severe. 74. a  
Scriptures are a means to with draw us from sin. 184. a  
The Scriptures were first written in the book of nature. ibid.  
A Seasoning for all the pleasures of this life. 155. a.  
Secret means that God useth to withdraw us from sin. 185. b  
Sentence against the damned, whereupon it shall be grounded 4. b,  
The Sentence of Pilate how it was unjust, and how just, 99, b  
shane artendeth vpon sin. 183. a.  
severity of God against sin. 25. 26.  
sin the death of the soul, and the life and soul of death. 20. b  
sins which we account most small, are oftentimes most daungerous. 28, a,  
No sin to be accounted small, 28. b  
every sin is a contempt of God 29, a  
sin breedeth in us a hate against God, 30, b,  
sins how injurious to God in regard of ourselves, 32. 33  
By sin what losses we incur. 33, b,  
Wherefore sin did lye most heavy vpon Christ, 54  
Wherefore Christ was handled as a sinner, 118. a.  
What means God hath used to hold us from sin. 181. a  
To sin is a punishment, 183. b  
sin is more hatefell to God then the devil and wherefore, 188. b  
Our sins may encourage us to call vpon God, 200. b  
sins are our misery 213. b  
sins past when they do not condemn us 214, b  
The soul of sorrow, 52. a.  
The spiritual encounter of Christ 119. b  
They who will succeed Christ in his merits, must succeed him in his temperance and travails, 156. a  
christ was charged as a surety 100 a  
What the sufferings of Christ were, it is dangerous to determine 149. a  
The Sweat of Christ was grievous and strange 53  
The manner and cause of that Sweat ibid.    

T  

tears, of what force they are with God and wherefore 111.  
The Temple of the Iewes never could nor can be repaired. 165. b  
Temptations of pride are most hard to be known. 64 b  
Temperance what it is and wherein busied, 223. a  
Wherefore Christ was crwoned with thorns. 87 a,  
Our evil thoughts are thorns in Christs body, 8●, b  
The bodily torments of Christ were nothing comparable to the Torments of the soul, 51, b  
In Torments of soul none came ever ●ee●e to Christ. 52  
The intolerable torments of Christ whereto they do provoke us, 36, b, 88, a,  
Christ is Tormented daily by our sins, 77. a. 78, a  
The Torments of Christ were not so great as his love made him desirous to suffer, 77. b,  
We are more bound to Christ for enduring Torments for us, then for all his benefits beside, 125, a  
The Torments of Christ, not so grievous to him as to see that they did his tormentors no good, 133, a,  
The Torments of Christ increased toward his death, 148, b  
The least Torment in Christ mi●ht haue redeemed many worlds 151. a  
Wherefore Christ suffered greater Torments then can bee conceived, ibid,  
All the Torments of hell not a sufficient punishment for one sinner, 108. b.  
What Tyrant is most mighty and yet most base. 136, b    

V  

THe vail of the temple wherefore it did rend, 165, a  
The vail of dulness and of contempt, 166, b,  
How Christ did value man, and how by man he was valued, 52, b  
vain, either honour or infamy whom they do move 70, a  
Our own vices we abhor in other men, 183, a,  
Vices of men more noted then their virtues 9, b,  
Vices entertained under show of virtue, 15, b,  
Vices not reformed, but conformed, 16. a  
Vices are most vile when overcast with a countenance of virtue, 65. b  
Our union with Christ availeth to salvation. 105. b.  
More unjust to condemn the innocent then to acquit the guilty 100. a,  
The most strong Voice to God, 111 b  
The great Voice of Christ vpon the cross, and wherefore he so cried, 163  
The Voice of Christs fury how terrible it will be, 164 b,  
Christ did voluntarily lay down his soul, 57. a    

w  

WE must walk between fear and love, as God walketh between iustice and mercy. 22●. a,  
The watch of our souls, 183. b,  
The Way to heaven narrow and hard 190. a,  
To Weeping women wherefore Christ did turn and speak. 110,  
Wherefore ●nd how Christ forbade to weep for him, 112, 1●3,  
Wherefore a white garment was given to Christ. 68. a,  
wholly wee must yield to God& wherefore 223. b,  
●ur Will i● a common Curtis●n; 10. b  
The Willin●nesse of Christ to his 〈◇〉, 54. a.  
●he will of man peeu●sh and peru●r●e 140. a,  
The subduing of our Will where fore it is a most acceptable offering, 220 b.  
Our Will is a blind power, 225 a  
Our Will wherefore it is hard to be moderated. 156. b.  
The Windowe of the heavenly ark, 171 b  
Nothing wonderful in the regard of the work of our redenption, 58. b.  
Our best works are beautiful sins 3, b  
Our Works are damnable if they be unprofitable, 4. a.  
Our good works inferior to the bodily benefits which wee receive, 5. b,  
Our good Works fraughted with vain respects and not justifiable 19. a, 20. a.  
The work of Christ, 201. a. 213. b  
The World wherefore it molesteth the godly. 72, a  
Worldly things must be asked of Worldly Princes, 146 b  
Worldly benefits not to be expected, for all that we can do or suffer for Christ,& wherefore. 147  
worldlings do not pertain to Christ. ibid. b.  
Worldly things how to bee used 218, b.  
The Wounds of Christ are our life and only to be desired, 4●,  
No part of Christ was free from wounds, 122. b.    

w  

WHat yoke Chr●st laid vpon ●ur shoulders, and what yoke we laid vpon his, 54, a,    
FINIS.   

For every, red every fol. 2. b. lin. 5 for received 〈…〉 received fol. 5, b, lin. 15. for of, red if fol. 10. a, lin, for not an idle, red an idle. fo. 26. b. li. 9. In marg. fo●… Math. 3. red Math. 13. fol. 25. b In marg. for jo. 14 1. red lo. 14. 15. fol. 26 for then no other, red then if no other, fol. 27 a. lin, 11 for exceeding, red exceeding, fo. 9, b, l. 6 for fatherr red fathers, fo, 40. a. lin. 9 for obstrved red observed, fol. 41. b, lin. 5 for toucded red touched, fol. 52. a. lin. 3 for herswasions read persuasions, fol. 58. a, lin. 1 for distepered read distempered ibid. lin 4 for valme red value, fol. 59. b lin 15 for time red kind, fol. 62. b, lin. 14 read hadst thou no reuenge either to work or to threaten? couldst thou, &c. fol. 63. a, lin. 15 for humity red humility, fol. 64. a, lin. 19 In marg. for Luke 4.8 red L●ke 4.18, fol. 64. b, for abasemute red abasement, fol. 66. h, lin 20 for substance red substance, fol. 69. a, lin. 9. for highest red highest, fol. 70. a, lin. 20, for satisfy red satisfy, fol 74. a, lin. 9. red by which actions it appeareth fol 85. b, lin. 6 for up read vpon fol. 86. b, lin 21. for further red further fol, 92, b, lin, 21. for contemtibie red contemptible fol. 92, b, lin, 21. for suffitienre red sufficient fol, 94, b, lin, 6 for fatisfaction re●d satisfaction. fol, 95, a. lin 12 for fall read fail fol. 96. b, lin, ●3 for grea red greatest fol, 99. b, lin, 3 for siin red sin fol. 100, a. lin, 9, for meaneth red meaneth fol, 10●, a, lin. 8 for ey red either fol. 109, ae, lin. 17 for La●arus red Lazarus fol, 112, ae, lin. 1 for betteer red better fol. 113, a. lin, 2 for Icaob red jacob fol, 116. b lin, 11 for p●esuption red presumption fol, 118. b. lin. 16. red as did the blood. fol. 127. ae lin 17. for afflicted red a●fe●ted, fol. 129. a. lin. ●2, for beter red better. fol. 35. a. lin 7, for of own red of m own, fol. 136. b. lin. 19, for me red him. fol. 144. b lin. ●, fo● respect re●d expect, fol. 142, a lin. 23, for confessions red confe●sion. fol. 153. b. lin. 18. for 〈…〉 for endowed read en●… 〈…〉 red bette●. fol. 87 〈…〉 ●●●●ty red safety. fol, 203, b. lin. 17.  
HEre are faults, enough indeed, but not all, you may say. Good, I make ●… bt, b●● there are more faults: and 〈…〉 not so many, as many( perhaps) would haue 〈…〉 beleeue. Well thē, for those faults which ●… very broken brain will either find or make, ●… ust( in my shallow search) profess that they are: first, I know not where, Secondly, ●… nke not many, Lastly, I care not what.