THREE MEDITATIONS Upon these three places of Scripture:  1 COR. 2.2. 
For I determined not to know any thing among you, save jesus Christ, and him crucified.  PSAL. 6.1. 
O Lord rebuke me not in thine anger, etc.  PROV. 3.11, 12. 
My son despise not the chastisement of the Lord, etc.  
By JOHN BULTEEL.  
LONDON, Printed by I. H. for Nathanael Newberry, and are to be sold in Popes-head Alley at the sign of the Star. 1627.   

TO THE RIGHT Honourable, the right virtuous, and most truly Religious Lord, Robert Earl of Warwick, Baron of Leeze, etc.  
Right Honourable:  
IT is not without cause that the Apostle S. Paul did desire to know nothing but Christ crucified; nor to glory in any thing but in his cross, because the knowledge of this is the substance and marrow of true knowledge: for if we know Christ, it is no matter though we know nothing else, but we know nothing if we know not Christ, though we understand all mysteries & all knowledge; which knowledge consisteth not in going on pilgrimage to the mount of Caluarie, and beholding the place where Christ was crucified in Golgotha, or to behold him in a wooden crucifix, or in an image as the Papists do; but as the Apostle saith, to go unto him out of the camp, not with bodily feet, or with corporal eyes (he is in heaven) but with the feet of faith, which represents things past as if they were present; with spiritual eyes to behold his passion with compassion, himself bearing his cross, and his cross bears him, he carrying the wood as Isaac whereon he was to be sacrificed: as Noah carried on the Ark; yea carrying the Ark to save us from the Flood of God's wrath: as jacob bearing on his shoulder the ladder whereby we mount up into heaven; as Moses with the rod of his cross overcoming his enemies in the red sea of his blood, and saving his people: to behold the God of glory crucified between two thiefs, as the greatest sinner of all, that he might glorify us with Angels; that divine head at whose presence the very powers of heaven were wont to tremble, that had heretofore a crown of glory, all to be crowned and pricked with a crown of thorns. That Angelic face defiled with the spittle of the jews, bowing it & his head to kiss us. Those crystal eyes once clearer than the Sun beams, bloodshed and cast over with the darkness of death; thirsting that he might show his desire of our salvation; his mouth so sweet full of Gall and Vinegar, that he might satisfy for that deadly juice which Adam sucked out of the forbidden fruit; his hands and arms that framed and fashioned the heavens, all bespread and distrained on the cross, on the left & on the right side, that he might call all unto him, ready to embrace both jew and Gentile; naked (but clothed with charity) because of Adam's nakedness; that we may be clothed with grace and glory: his blood gushing from him as the four rivers of Paradise to water God's Eden, wash his Church with his blood; crying with fear, that we might cry in faith; crying in the anguish of his soul, in his feeling, as if he were left not of Angels or men (that was but little) but of God his Father, crying My God, my God, why hast thou forsaken me. At this voice the earth trembled, because it could not bear so great a burden as the Cross. The Cross trembled because it bare Christ, Christ trembled and was in a bloody sweat, because he had so great, so heavy, and so insupportable a weight; for first he bore our persons, secondly, he bore our sins, a great burden; thirdly, he bore the flood of God's anger and justice poured on him for our sins. At this most dreadful cry which at once moved all the powers of heaven and earth, the Sun was eclipsed, and that contrary to its course and custom, which made a Heathen Philosopher to cry, that either nature suffered, or the world was at an end; and moved the Centurion to say, Verily this was a just man, this was the Son of God; the Sun was eclipsed, because it could not behold the Son of Righteousness, not only eclipsed with the interposition of the body of the earth, of his humane nature; but also eclipsed with the veil of his Passion; yea, the very stones were rend asunder, and the graves were opened. Every creature, saith S. Hierome, suffereth with Christ at his suffering; the Sun is darkened, the earth moved, the rocks cleave asunder, the veil of the Temple divided, the graves opened; only miserable mansuffereth not with Christ, for whom alone Christ suffered. Lest therefore we show ourselves unsensible, unthankful and unfaithful, let us consider his passion with compassion, with faith, with admiration; and as Saint Austin saith, behold the wounds of patiented Christ, the blood of him dying, the price of our redemption; consider what they are, & weigh them in the balance of thy heart, that he may be wholly fixed in thy heart, that was for thee wholly fastened on the cross. And in it consider the love of God the Father, the charity, the humility, the patience of God the Son, who loved us his enemies more than himself; consider our sins and wounds which were healed by the precious balm of his blood. Consider Woman (saith Bernard) how great are those wounds for the curing of which the Lord Christ must needs be wounded: If these wounds had not been deadly, yea, and to eternal death, the Son of God would never have died that he might cure them. Besides, we must crucify our sins, our members, as Christ was crucified; be crucified to the world, the world crucified to us; he alone (saith S. Hierom) can glory in the cross who takes it up, and followeth Christ, who crucifieth his flesh & his concupiscence. So then we must crucify our heart, that it may die to wicked cogitations; crucify our hands, so that they may have no life to commit evil actions; crucify our eyes, that they take no delight to gaze on worldly vanities; crucify our ears, that they listen not to fruitless and frivolous words; crucify our tongue, yea, crucify the old man that hath been a tenant so long, and hath had his habitation in our bosom, that he being dead he may be carried to his grave; that our soul may be infected no longer with his carnal impiety, and that we may no longer love but loathe, and for ever leave his damnable company.  
Besides the crucifying of the old man, we must suffer and bear afflictions, as poverty, crosses, sickness, temptations, for what marvel? If God did afflict his Son for our sins, if he afflict us for our own: and God had in the ark of the Covenant both Manna, and the rod of Aaron; showing that as a Father he nourisheth us, and as a Father he chastiseth us as his Sons, and these afflictions are ensigns & marks of his love: So saith Christ, I reprove & chastise those whom I love. So jacob whom he loved, and Moses the beloved of God and man. And David a man according to GOD'S heart. So Solomon called jedidia, i. the beloved of God, yet if he sin, God will chastise him as a Father his Son; for God chastiseth us to humble us, to make us have zeal and repentance, to try our faith, obedience, patience, hope; as job, Though thou kill me, yet will I hope in thee; and these afflictions, yea armies of crosses God sendeth against his children to chastise them, not to hurt them; as David sent his army against Absalon, Deal gently (for my sake) with the young man, even with Absalon. He reproveth us not in his fury, but in his mercy, according to our desire, and sendeth us these vipers of afflictions, that we may shake them off as Paul did, and make an antidote, & treackle against sin and death; for they are not unto death, as Christ said of Lazarus, at least not unto eternal death, but Chariots to carry us up to Heaven, for by afflictions we must enter into the kingdom of heaven. Neither is this all, for we must go forth unto Christ out of the camp, to bear reproaches & crosses for Christ; for Augustine saith, if we remember the passion of Christ, there is nothing so difficult but we will patiently endure, bearing according to his commandment his cross after him. And Simon Cyrenaeus example, to carry Christ's cross for him, first, because he did bear the cross and reproach, yea died: now if the head, then much more the members; if that was done to the green wood, then much more to the dry wood; the servant's condition ought not to be better than the masters: secondly, because Christ did bear our reproach, died for us; and therefore with Thomas let us go and die with him, and for him: thirdly, because the reproaches which we endure for Christ, are not termed ours but his; so Christ saith to james and john, Ye shall drink of my cup. And Simon Cyrenaeus could not say I bear mine own cross, but Christ's cross because he bore Christ's cross, and for Christ. And therefore S. Paul saith, I bear in my body the marks of the Lord jesus; and that in three respects.  
First, As a member of Christ; for as the mark on the hand or forehead redounds not to that member, but to all the members, to the head, yea to the whole person, and that hand should not be branded, but that it is the hand of such a person; so the Christians branded and marked because the members of Christ, Christ is branded, marked, whipped in their person. Paul and Silas are they whipped in prison? Christ is whipped in their person; Christ, though in heaven, yet he said, Saul, Saul, why persecutest thou me?  
Secondly, As an Ambassador, for if the injury offered to an Ambassador redounds to the King who sends him; so the dishonour offered by Hanun King of the Ammonites unto the Ambassadors of King David, redounded unto King David, and he revenged himself on the Ammonites; then the dishonour offered to Christ's Ambassadors and Ministers redounds to Christ himself; for who receiveth you, receiveth me; who rejecteth you, rejecteth me; who dishonoureth you, dishonoureth me.  
Thirdly, As a Soldier: for as a soldier who receiveth wounds and scars in his Prince's quarrels, or for his Country's sake, dares say he bears his Prince's wounds, the scars of his Country; so Paul bears the scars and marks of Christ jesus, he bears on him (as Chrysostome saith) the ensigns of honour, he is not ashamed of them, but he shows them open to the whole world; as Emperors that carry openly their Coronets, Diadems, and precious ornaments; and as soldiers chosen out of companies to undertake some enter prize, think themselves honoured (though they undergo those dangers with the danger of their lives) because they are preferred before the rest, though there be no merit: so the Apostles rejoiced in that they were thought worthy to be whipped for Christ his sake; and as a soldier is not ashamed to show his wounds to the world. So Sertorius having an eye lost in war was not ashamed thereof, but glorying in it said, that others keep in their houses their ensigns and other marks of victory, but he carried them in his body. Yea as men, yea noblemen think themselves honoured with the order of a King; as for example, the order of the Garter, though in itself it is a matter of nought: it is but a Garter, yet because it is of a royal institution, and a King hath made this order, and held those Knights of that order to be his brethren and companions; so though ignominies, reproaches, imprisonment, & chains, are vile, and naught in its self, and ignominious to the world, yet are they honourable to the Saints, Angels, & God, because they are the order of Christ: the cross is his order, the chains are the order of Christ's gates; and therefore Moses himself did esteem more of this order of the reproach of Christ, than of all the riches of Egypt. And Tertullian said, There is no nobler order of Chivalry, nor no better and fairer colours than the chains wherewith the Martyrs of Christ are chained and manacled with, and there are not more precious bracelets than the manacles wherewith the hands are chained. And it is said in the Ecclesiastical History of an ancient Father Babylas the holy Bishop of Antioch, who being detained in a filthy and villainous prison for the name of Christ, wherein he died, did request his friends that came to visit him, that after his death they should bury with him his ornaments & marks of his valour, understanding by them the chains wherewith his hands and feet were chained. So our holy Martyrs in the time of Queen Marie did kiss the chains and stakes wherewith they were consumed to ashes; nay, even Kings have much esteemed those scars, and those persons that have suffered for the name of Christ, as the Emperor Constantine, who did kiss the holes of the eyes and the scars of those Bishops, who had received those marks of the Arians, for the maintenance of Christ's deity. And Chrysostome desired to see the dust of that body, namely of the Apostle Paul, that had borne the marks of the Lord jesus. By these marks and scars are the faithful Christian Martyrs known, for these scars as a consequent shall they triumph. For as. Arthur the King's body being taken up somewhat more than 600 years after his death, was known to be his by nothing so much as by the print of ten several wounds which appeared in his skull; and as Christ after his resurrection had his scars and wounds whereby he was known; so shall the faithful be known, not having wounds or scars, for their body shall be glorious; but notwithstanding known of God, of Angels, of Saints, yea of their persecutors, for they shall see them whom they have pierced, yea those persecutors that have borne the mark of the Beast, of Antichrist against Christ, against his Gospel; and others that have carried scars of their villainies, of gluttony, whoredom, and riot, and borne their own cross, which as bad Carpenters & wicked men they have he wen unto themselves; for it is not the mark, nor the death, but the cause that maketh the Martyr: they as bearing the mark of the world, the devil, and the flesh, shall be cast into utter darkness; but the faithful bearing the marks and scars of Christ, shall triumph for ever. For as the people of Rome would have hindered Paulus Aemilius after his victory to triumph, there was one that stood up, and made an oration in his behalf, in the midst whereof he cast open his gown, & shown before them the infinite scars and cuts he had received upon his breast, the sight whereof prevailed with the people, that they all agreed in one, & granted Aemilius his triumph, which he did in the sight of all the Romans, and went to the Capitol. So God (the Angels also) beholding the reproaches, banishments, wounds, yea, death, which we have endured for his sake, & being marked upon our foreheads by the Angel, and having the seal of the living God; maugre the Devil, the flesh, the world, we shall triumph in the view of all the world, in the high Capitol of Heaven, & there live eternally.  
But lest I draw my lines beyond the limits of due measure and exceed an Epistle, especially to such a small book, or shape Hercules shoe for a child's foot, or make the gates & walls too big for the City, I here break off.  
These three sound written by that reverend Author of blessed memory, that worthy learned, religious, and noble Gentleman Mr. du Plessis, I have translated them; and as Orphans and posthumes after their Father's decease, I have clothed them in a strange habit, making them that spoke French before, to speak English; which I presume to present to your Honour, and publish them in your name to the world, that by your countenance, & under the wings of your Honourable protection it may safely walk abroad to the view and benefit of others, and that it may be profitable to God's Church, it being no new fashion for those that publish any books whether of greater or lesser worth, whether their own or others, unless especially such works wherein they have been translators, to present them to great and worthy personages. It were infinite to instance this point.  
Now there are some reasons that have moved me to dedicate this Posthume unto your Honour; First, because great men are content and desire to read great men's works; So the Eunuch of Candace did read the Prophet Esaias, of the Royal blood, and Kings and Princes do read the books of Kings and Princes. Secondly, because as this Noble man had his Motto, Art & Marte: So your Honour as Alexander may be represented with a Horse and a Book, the one to signify your desire to martial endeavours, the other your diligence and desire in letters. Alexander had no sooner off his Helmet, but he took in hand Homer's Iliads; So you delight not only in Martial activity, but favour the study of good letters. Thirdly, because they are Orphans, and have need of a good and powerful Patron in a foreign land, and deserve to be beloved and protected for their Father's sake, as Mephibosheth for jonathans'. Besides, to whom doth a Treatise of godliness, more fitly agree, than to him that professeth godliness, and hath the power of it dwelling in his heart? or to whom should I commend the patronage of truth, better than to him that is a favourer and a lover of the truth, and of such as love the truth? your true zeal and desire of the knowledge of jesus Christ crucified, your care to maintain the honour of God, your constant profession, practice, and defence of the same Truth and Religion, which you have been borne and bred in; to this may be added mine own desire to give some testimony of my duty to your Lordship, which could not suffer me elsewhere to seek the shelter of this Orphan volume; not doubting but your Honour will accept it in good part. Apelles drawing the counterfeit of Honour, portrayed her holding in the one hand a star, in the other a stone; teaching that although Noble minds should reach as high as the sky, yet they should not disdain to look as low as the earth. The widow in the Gospel offered a little money, the woman a little oil to her Saviour. Artaxerxes accepted of a few drops from the hands of a poor Cynetas'. Mercury vouchsafed to drink of philemon's earthen pot; Sigismond took a Pomegranate; and Philip of Macedon accepted a bunch of grapes presented by a simple countryman; and his son Alexander did parua libenter accipere; all of them did rather consider the mind of the giver than the gift. I know your Honour will kindly accept my small Mite, if you balance it with the willingness of my mind. If you judge them worthy, vouchsafe your Patronage; if not, your pardon, at least your gracious and favourable acceptance. Thus craving pardon for my boldness, I cease to trouble your Honour, not to pray for you; the Lord establish your Honour in every good word, and make you rich in name and fame by your good works, to his glory, to the good of his Church, to your everlasting Honour in this life, and eternal happiness in the life to come.  
Your Honours in all duty to be commanded in the Lord jesus, JOHN BULTEEL.   

A MEDITATION upon the first of the Corinthians:  1 COR. 2.2. 
For I determined not to know any thing among you, save jesus Christ, and him crucified.  
THe Apostle S. Paul who had so much knowledge both acquired and infused, brought up at the feet of Gamaliel, and most exquisitely instructed in the Law of God; and since enriched as much as any other with spiritual gifts, as of prophecy, and of tongues; 
2 Cor. 12.4.  yea, a caught up into Paradise, where he heard unspeakable words, which it is not lawful for a man to utter, doth not propose to himself notwithstanding to know any thing, or to propound any thing to the faithful Corinthians, save jesus Christ and him crucified. Is it that he despised those great gifts of God, powerful instruments of his calling? those unspeakable mysteries that were revealed unto him, unto him only of all the Apostles, unto him alone in all ages ravished up so fare, lifted up so high, and returned from thence to us? No, God forbidden. On the contrary, he knows both the price and the poise thereof; he can give to God both thankes and glory, and that elsewhere very often. But he knows also how to counterpoise the mystery and the ministry of the holy Gospel, the word of the Cross (which he so terms) so eminent above all other that even they do seem nothing to it. 
1 Cor. 1.18.  All of them without this word unprofitable and vain, profitable only and , as long and as much as they attend on it, and serve it, that word notwithstanding all alone sufficient to content our souls, alone able to make the Angels stoop to look into it to the depth. Therefore as he saith elsewhere in the like sense, 
1 Pet. 1.12.  that whereas, 
b Phil. 3.5, 6, 7.  He is of the stock of Israel, of the tribe of Benjamin, touching the righteousness which is in the Law, blameless, which things were great gains to him, those he counted loss for Christ. Not but that it was honourable for him to be of the seed of Abraham the Father of the faithful; Neither but that it was profitable unto him to endeavour to conform himself to the Law of God, holy, spiritual, the rule of life, given by the Ministry of the Angels. But saith he, I count all things loss for the excellency of the knowledge of Christ jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ. Esteeming it more glorious to participate of the ignomy of his Cross, than of all the prerogatives of the circumcision: and therefore saith he, 
c Gal. 6.14.  God forbidden that I should glory save in the Cross of our Lord jesus Christ. Glorying more in his infirmities, than in his virtues, than in his greatest preeminencies. Therefore he saith to the Corinthians, speaking even of his Revelations, visions, and ravishment; 
d 2 Cor. 12.1, 9  It is not expedient for me doubtless to glory, most gladly will I rather glory in my infirmities, that the power of Christ may rest upon me.  
To know therefore Christ is a great Art, a great Mystery, which he will only know, teach only: And that to the Grecians, so much presuming of their knowledge, and that to the Corinthians so curious among the Greeks'; who without doubt would have taken more delight, if he had related to them some news of Paradise, if he had made (as that pretended Areopagite) an Inventory of heaven, a numbering of Angels. Notwithstanding he makes them lay down all their knowledge with his knowledge, much better than theirs, at the feet of the Cross:  
For I determined (saith he) not to know any thing among you, save jesus Christ, and him crucified.  
jesus Christ (saith he) crucified; and who knows it not? Where is that silly woman, where is the child that is ignorant thereof? and what so great mystery doth he tell us of, whereas we expected (having seen so much) that he would have deciphered unto us the Thrones and Dominions, the Cherubins and the Seraphins, the Principalities and Powers. Yea but thou that speakest thus, stay, and thou shalt quickly know that thou knowest not Christ, scarcely the first letter, who notwithstanding wouldst have the Apostle relate to thee here 
e 2 Cor. 12.4.  those unspeakable words, which it is not lawful for a man to utter, as little lawful to thee to understand them, yea to hear them.  
Thou thinkest thou knowest Christ, because thou hast read and heard that he is come into the world, is the Son of God, hath taken our flesh: A history which hath passed thorough thine ear, which thou superficially believest, which the jews and other Infidels do not believe; and thereupon thou imaginest to be at the end of thy lesson, as wise as S. Paul, who will learn, will teach no other thing; but that which already thou thinkest thou knowest? wilt thou behold the small or no profit at all of this thy bare & superficial knowledge? thou believest that the Son of God, the judge of the world, came into the world; but if thou dost know him, if thou hast never so little a feeling, canst thou hope in him? rather shall he not be an horror to thee? When as a malefactor as thou art, thou seest him come, what canst thou do but hide thyself amongst the trees, as Adam did when God walked in the Garden? A miserable shadow against too scorching a Sun. What canst thou expect? nought but confusion upon thee, fire and brimstone on all thy works, when God vouchsafes to come down, and to consider them. For dost thou not remember of his walking in the cool of the day? what happened unto Adam? The earth did set up its. bristles against him, bringing forth to him thistles and thorns: himself (God withdrawing his graces) became a ground full of briers, a thicker of brambles and thorns to himself. Besides, what seeft thou proceed from his coming down, to see the proud work which the children of men had builded in the plain of the land of Shinar, to inform himself of the enormities of the Cities of Seboim? what else but unto those a ruin of their designs, confusion of languages, division of men, & from thence how many evils multiplied to mankind? To these an horrible combustion of a second Eden, of a place heretofore as the garden of the Lord, a Paradise, the delights of the world, a land which burns to the very bottom of the waters? which one may read as yet to this day in its ashes. In a word, was it not unto the holy Patriarches an argument of death to see God in this flesh, what veil soever he took? 
f judg. 13.22.  We shall surely die (said they) because we have seen God. Much less can we live, subsist never so little, if he looks on us, if he eyes us with a stern countenance? yea, if he visit us? and that with the eye of a judge? for the judge of the world, cometh he otherwise than with justice, than for justice?  
But thou sayest, thou dost not only know him come, descended from above; but that which the Apostle saith, crucified; what wants there therefore? Yea but the Devil knows as much, who said to our Lord, 
g Luk. 4.34.  I know thee who thou art, the holy one of God. And can he be ignorant of his cross who was chief and Captain of the commission, to put him on it? who put it in the heart of judas to betray him? notwithstanding he cries out, Thou jesus of Nazareth let us alone, what have we to do with thee, art thou come to destroy us? Certes there is therefore something to be here added, or rather to be understood, (which elsewhere he expresseth) crucified for the sins of men. Otherwise, to what purpose was the Son of man crucified? and what followed; the slaying of the Son of the master of the Vineyard, of the Lord of the world, but that the Vineyard was rooted up, the ground desolate, the universal ruin at the last both of man, and of the world?  
Besides, it sufficeth not, if thou dost not know him crucified for thee. For what carest thou that the rest be saved, if thou be lost? This knowledge will it not encreasethy sorrow? 
b Eccl. 1.18.  and on the otherside, is it not the scope of the Apostle in this place, to preach comfort and joy? Wherefore S. john a Doctor in this knowledge, faith unto those that knew Christ, to the true believer, 
i 1 joh. 3.5.10.  Ye know that he was manifested, to take away our sins. And comprehends himself, Hereby perceive we the love of God, because he hath laid down his life for us. And S. Paul saith, 
k 1 Tim. 1.15, 16.  This is a faithful saying, and worthy of all acceptation, that Christ jesus came into the world to save sinners. feareth not to add with the same certainty, of whom I am chief; for this cause I obtained mercy, that in me first, jesus Christ might show forth all long-suffering, for a pattern to them which should hereafter believe on him to life everlasting; The which he saith elsewhere, 
l 2 Tim. 1.12.  I know whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him against that day. And it is that therefore properly which this great Apostle (who did practise this knowledge in himself) nameth, to know Christ and himself crucified.  
To know a thing, is to know what it is, it is to know it (say the Schoolmen) by its causes. To know Christ crucified, is to know that the eternal word, the second person of the holy Trinity was made flesh in the fullness of time, hath undergone man's infirmities (sin excepted) the reproach of the world, in fine the death of the cross. But that sufficeth not, hath undergone (I say) all this by the eternal counsel of the Father with a voluntary obedience, to redeem mankind sold under sin, lost in himself, & by himself; to release the believers, those who embrace him by a true faith, from the pains of hell, and make them heirs of life everlasting. Cerces, this is a profound knowledge which comprehends all, so that it is no marvel, that the Apostle will have no other; it is knowledge, the knowledge of man, yea, the knowledge of God himself.  
He that first among the Heathen said, Know thyself, was judged the wisest & most learned of all men. And from thence the Philosophers have propounded thousands of precepts. Did they for all that go further than to the skin and the flesh? did they teach them more than the cutting of the hair, or paring of the nails? No truly; therefore study thou me Christ crucified, the eternal Son of God for man, for his sins, for thine own, sighing under the burden of sin, and of the curse and anger than followed it, and crying to his Father in this agony. Thou canst not choose but enter from the contemplation of the horror of that death, yea, of his death, into the consideration of the horror of sin, (yea of thyself) so vile, so enormous & heinous, that it could not, ought not to be washed, to be abolished, but in and by the precious blood of the Son of God. A price infinite, a crime therefore infinite, man all crime. And thence gathering thy spirits, thou wilt descend into thyself, consider thyself from top to toe, from the body to the soul, from the flesh to the spirit, from sense to reason; and consider, the more nobler the parts, the deeper, the more mortal the wounds; so that from this anatomy thou wilt be brought to acknowledge, to protest with S. Paul, that the whole understanding, the whole wisdom of the flesh, of man considered in his nature, is nought but death, for 
m Rom. 8.7.  the minding of the flesh, that which in it seemeth to retain most, either of wholesomeness or holiness, is enmity against God, for it is not subject to the law of God, neither indeed can be; consequently thou wilt detest thy perverse nature, contest against it. In this contention thou wilt torment thyself, and be discouraged, yea and cry out, 
n Rom. 7.24.  Who shall deliver me from the body of this death? In a word, thou wilt cast thyself grovelling on the ground before the justice of God, to cry unto him earnestly for mercy, to use violence to force him to it, and then thank him, but I thank God 
o Rom. 7.25.  through jesus Christ our Lord. And for what? That 
p Rom. 8.1.  there is no condemnation to them that are in Christ jesus. A necessary Science which thou couldst not have learned in any book but this; not in the book of nature, the knowledge thereof puffeth up, but doth not fill; as little in the book of Ethicke morality, that doth but palliate thy evil, and so gives remedies which eat for a while, but heal nor. But by this Art which thou learnest, thou comprehendest all, thou apprehendest in one sole Christ crucified before thine eyes: In his wounds, learning, yea, feeling thine own; in his wounds, both taking and applying the remedy of thine. According to that of the Prophet, 
q Isa. 53.4, 5.  We did esteem him (brutish world) stricken, smitten of God, and afflicted, but he was wounded for our iniquities, he was bruised for our transgressions, the chastisement of our peace was upon him, who makes atonement between God and us, gives peace to our consciences, and with his stripes we are healed. And therefore as he gives us here the root, the bulk and body of this knowledge; so elsewhere he shows us the branches. 
r Rom. 7.18, 20, 23  I know that in me (that is in my body) dwelleth no good thing; evil present with me, it dwelleth in me, bringing me into captivity to the law of sin which is in my members. A knowledge derived from the meditation of Christ crucified, taken from the necessity whereby it forceth man to inform against himself, from thence consequently to know and seek the remedy thereof. 
s Rom. 6.6, 11.  We know, we that have embraced the cross of Christ, that our eld man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin; that we should be displeased with it, renounce it and ourselves. And therefore he saith, Reckon ye also yourselves to be dead indeed unto sin, but alive unto God through jesus Christ our Lord. Corollaries and dependences of this first knowledge of Christ crucified: for why was the Son of God crucified, but for the sons of men? Men sinners, confected in sin, they themselves sin? Why such a remedy, but for such a wound? why descending from the highest heavens, but to hale us out of the bottomless pit?  
Again, we learn to know God better in Christ crucified, than in all books, than in whole nature. Search narrowly, and peruse diligently nature, as Solomon did from the Cedar unto the Hyssop; thou know'st nought 
r Rom. 1.20.  but God's greatness, but his power; yea, examine fully all the parts of Philosophy, thou knowest scarce his shadow. On the contrary in this meditation, thou interest into his closet, yea, into his own nature. There thou dost take notice to the full, both of his infinite justice, and infinite mercy. That, in that he hates so much the evil; sin which is the true evil, is so contrary to him, that he burns it as the fire the stubble, and because of it, his creatures; he cannot spare them, doth not abstain from doing it. But in as much as he finds them wetted with the waters of Siloe, plunged in the spring of eternal life, in the blood of his only Son. This, in that he also loveth so tenderly his creatures, that of a Creator he will become a Father, spares not (to redeem them from perdition) the blood of his own Son, himself the Creator for miserable creatures, the eternal God for mortal men, the righteous for sinners, the Almighty king for vile slaves. And therefore concerning that the Prophet tells us, 
s Psal. 130.3.  If thou Lord shouldest mark iniquities, O Lord; who shall stand? 
t Psal. 143.2.  Enter not into judgement with thy servant, for in thy sight shall no man living be justified. For 
u Rom. 6.23.  the wages of sin is death. And consequently the Scripture saith, 
x Rom. 11.32.  God hath concluded them all in unbelief, and 
y Rom. 3.19.  all the world is become guilty before God, and therefore guilty of eternal death; this is the unmeasurable depth of his justice. But concerning this, mercy doth sweeten and over prise it, 
z joh. 3.16.  God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. Fearest thou (poor sinner) to draw near him, as the Pitch near the fire? 
a Eph. 3.12.  In him thou hast boldness and access unto him with confidence by the faith of Christ. Fearest thou to be accused, to be condemned? 
b Rom. 8.33, 34.  It is God that justifieth? it is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for thee. 
c Rom. 6.23.  The gift of God is eternal life, which is given thee in Christ jesus our righteousness. The 
d Col. 3.12.  Scripture indeed hath concluded all under sin, but it is, that the promise by faith of jesus Christ, might be given to them that believe. 
e Rom. 11.32.  God hath concluded all in unbelief, but it is, that he might have mercy upon all, that none might glory of his salvation, but in his sole mercy. And therefore the Apostle speaketh of this grace which exceeds sin, of this charity which overflows his justice, 
f Rom. 5.20.  Where sin abounded by the law, grace did much more abound by faith in Christ; In Christ sent graciously by the Father, undergoing charitably the hard yoke of that commission for us; wherefore Saint john saith, 
g 1 joh. 3.16.  Hereby perceive we the love of God the Son, because he laid down his life for us. And Saint Paul having most magnificently handled the mystery of the cross of Christ, It is, saith he, 
h Eph. 3.17, 18, 19  That ye being rooted and grounded in love, may be able to comprehend with all Saints, what is the breadth, and length, and height, and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fullness of God. He could not take the measure either of his justice or mercy, of these two unscrutable and unmeasurable depths, by any other thing than by the cross of Christ, than by Christ crucified, sufficiently for all, effectually for us; where one may read in great Characters legible for all men, be they never so short sighted, both the infinite anger of God against sin, and his unspeakable love towards his creatures; and cry out with the Apostle, (who handleth this point) on the brim of these depths, 
i Rom. 11.33.  O the depth of the riches both of the wisdom and knowledge of God how unsearchable are his judgements, and his ways past finding out?  
Why then, to know Christ crucified, is a profound mystery, an Art that goes fare. And you must not hereafter wonder if the Apostle stands to it, if with more reason he detains us in it. But there is more; for it is not an idle knowledge, a hollow meditation, but  and active, that carrieth its fruit in itself, is never empty. From the knowledge that it gives us of our corruption, and of God's justice, it engendereth in us a hatred of sin, which converts us from ourselves to him, from our dead works to a better life, from the knowledge of his mercy, of his love towards us, it kindleth in us a love towards him, towards his word. A love that makes us to compose all our actions and behaviour to the pleasure of his law. A love, which seeing itself not able to do any thing that may serve him, or do him good, endeuoureth to become so much the more faithful, so much the more affectioned, in that it feels itself unprofitable, and therefore reflecteth itself upon our neighbour, upon his image, on all that bears his mark or stamp. And that's that which S. john saith, 
k 1 joh. 2.3.  Hereby we do know that we do know him, if we keep his commandments. On the contrary, 
l 1 joh. 3.6.  whosoever sinneth, that is to say, makes a trade of it, hath not seen him, neither knoweth him. S. Paul also, 
m 1 Thess. 4.1, 2, 3, 4.  Ye know what commandments we gave you by the Lord jesus, and what? That every one of you should know how to possess his vessel in sanctification & honour. That every one endeavour so to walk, and to please God, that he may abound more & more, not thinking it sufficient, 
n 2 Cor. 4.14, 16.  That we know that he which raised up the Lord jesus, shall raise us also by jesus. On the contrary, For this cause we faint not. but work, so that though our outward man perish, yet the inward man is renewed day by day. And this is one of the evidences, whereby we may know that we know Christ in effect. The other followeth, The love towards God which manifesteth itself towards our brethren; for our Saviour saith, 
o joh 5.24.  He that believeth on me, is passed from death to life. But wilt thou know who he is? We know, saith S. john, 
p 1 joh. 3.14, 16.  that we have passed from death unto life, because we love the brethren; he that loveth not his brother, abideth in death. And again, Hereby perceive we the love of God, because he laid down his life for us, and we ought to lay down our lives for the brethren. For S. Paul tells us also, 
q 1 Cor. 13.2.  Though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, & have no charity, I am nothing. Charity is that knowledge of jesus Christ, and him crucified, which his charity imprinteth in us, which we are to express towards our brethren, not able to exercise it on him, for what heat, what light can a small candle yield unto the Sun? what love, what charity can we render back unto Christ? and notwithstanding, he will esteem it as his, and make much reckoning of the good which we that are his impart unto our brethren. 
r Marth. 10 42.  Whosoever, saith he, shall give to drink unto one of these little ones a cup of cold water only, in the name of a Disciple, verily I say unto you, he shall in no wise lose his reward.  
Wilt thou now therefore see if in good earnest thou hast learned Christ crucified? repeat thy lesson, examine thyself; what wouldst thou judge of a neighbour, who being nothing beholding to thee, should take thee out of prison, preserve thee from danger of death, and that by the death of his only Son; how wouldst thou think thyself beholding to him, or what wouldst thou not do for him? wouldst thou spare thyself? God therefore to whom already thou owest what thou art by creation, infinitely offended with thy rebellions, since thou wert; to redeem thee from hell, from eternal death, gives his eternal Son, to the ignominy of the Cross for thee. And behold how this comparison is without comparison between God and man, the Creator and the creature, between him that is offended, and him to whom nothing is owing, between hell and prison, eternal death and temporal, the eternal Son of God, and the son of an ordinary man; what proportion between good and evil, the infinite and the finite, the eternal and the feeble, all and nothing. Notwithstanding art thou called to suffer for the Name of God, for Christ's quarrel; thou refusest him the life which thou holdest of him, which thou retainest by none but by him, this life, miserable man that thou art, in exchange whereof he imparts unto thee life everlasting. Naythou repinest to hazaro I know not what goods, to lose the least of thy pleasures & commoduys, which shouldst (and every day thou dost it for a friend) seek all occasions by them if thou couldst to testify thy gratitude, with the price of thy blood, redeemed with his blood. And dost thou know then that Christ hath been crucified for thee? this knowledge hath it made no impression in thy soul? no not in thy skin, that thou darest not avow it? whereof thou hast either fear or shame? And if thou knowest it, art thou not the worse for it? or to interpret it more mildly, is it not true thou dost not know it, that it is but a hearsay to thee?  
But it may be this lesson is too high for thee. Some man therefore hath redeemed thee from prison by his Son; hath saved thee both from the guilt and punishment. If thou hast not the heart and courage to die for him at least, surely thou shouldst have the hart and desire to live to do him good. Yea, what is there that thou wouldst not do even for those that belong to him, for the least of them if thou didst meet them? And thou seest the brethren of Christ, his own members, frieze with cold, faint with hunger at thy door. And dost thou withdraw thyself from thy flesh, and from his, wilt not know them? Art thou thyself then a member of Christ, insensible of his pains? and dost thou know jesus crucified, his love towards thee, that hast none towards his own? and canst thou number thyself amongst those of whom the Apostle speaketh, 
s 2 Cor. 8.9  Ye know the grace of our Lord jesus Christ, that though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich; who in thy riches sufferest his poor members to die? therefore remember that which Saint john saith, 
t 1 joh. 3.14.  He that loveth not his brother, abideth in death. And believe that thou dost not yet believe aright, for how canst thou be passed from death to life? or how canst thou say that 
u 1 joh. 4.20.  thou lovest God whom thou hast not seen, that lovest not thy brother whom thou hast seen? And how canst thou know, or rather have studied Christ crucified, without knowing there his infinite charity towards thee? without being inflamed towards him? to be so towards him, and yet cold towards his brethren? It may be thou hast better practised this knowledge in thyself, hast in Christ crucified considered the horror of thy sin, hereafter to walk not after the flesh, but after the spirit; to put on daily the new man, and to put off the old man, to conclude to live to Christ, who is dead for thee; no more to the world, no more to thyself. Yea, but whilst thou disputest and talkest Christ crucified, thou dost abandon & prostitute thyself more and more to thy unsatiable lusts, thou dost pollute this thy holy confession with disordered & profused words, countenance and actions, yesterday in sin, to day in scandal, to day out of the terms of modesty, and to morrow into those of impudency. So that the night that should add knowledge unto the night, adds blasphemy and insolency. Know thou that thou art fare from knowing Christ crucified, though thou be'st learned. And if thou hast known him thou hast forgot him, & look to it lest he forget thee; for the master of this knowledge saith, Ye are 
x Rom. 7.4.  become dead, my brethren, to the Law by the body of Christ, that ye should be married to another, even to him that is raised from the dead. And wherefore? that we should bring forth fruit unto God, that heretofore did bring forth fruit unto death. Neither is it enough to know 
y 1 Tim. 3.9.  the mystery of faith; we must hold it in a pure conscience. For 
z Luk. 11.28.  blessed are they that hear the word of God and keep it. And therefore let us boast never so much of this knowledge, 
a Rom. 8.11.  If the spirit of him that raised jesus from the dead (saith the Apostle) dwell in you, he that raised up Christ from the dead, shall also quicken your mortal bodies by his spirit that dwelleth in you. He will be but a bad earnest though he dwell there, though he have chose his mansion, if we take pleasure to grieve him by our disorders. And again, 
b Rom. 8.13.  If you live after the flesh ye shall die; but if ye, through the spirit, do mortify the deeds of the body, ye shall live. If on the other side we quench the spirit, or drown it in our pollutions, the Apostle tells us as he did the Ephesians; 
c Ephes. 4.20, 21, 22.  Ye have not so learned Christ, if so be that ye have heard him, and have been taught by him, as the truth is in jesus, that ye put off concerning the former conversation, the old man which is corrupt, according to the deceitful lusts. But you are of the number of those 
d Ibi. v. 19  who being past feeling of pain (of sin) give themselves over unto lasciviousness to work all uncleanness with greediness. To know therefore Christ in this manner, yea crucified, will it not turn to our condemnation, who take pleasure to crucify him? Therefore let us not think that the Apostle said little, when he determined not to know any thing among the faithful, save jesus Christ, and him crucified. To know Christ is a long Art, and our life is short. It is the mystery of God (
e Coloss. 2.2, 3.  saith the Apostle) and of the Father, and of Christ, in whom are hid all the treasures of wisdom and knowledge, unto the which alone, charity, faith, repentance, have reference. And therefore let us not be ashamed to study in it at all hours, being sure, that if we should live an hundred years, we may profit therein hourly. Notwithstanding, feeble and trembling soul fear not; in this unmeasurable depth the Lambs wade over, and the Elephants find it deep enough to swim.  
To abridge thy lesson, know that thou art wholly lost in thyself, that God by his infinite mercy hath saved thee, in the alone blood of his Son crucified: profit daily in it, conforming thyself unto his word, and thou hast indeed this knowledge. Proud heart, who thinkest thou hast thy flight more lofty than other, think not thou hast here done thy work, to sound and dive deeply into man's misery and thine own, the justice of God and his mercy: to fathom them in all dimensions, and in all senses, is not a small task for thee, which surpasseth the capacity and understanding of all the Angels, and not of men only. The greatest spirits having passed over all other Sciences, have taken their harbour in this Haven, have happily bounded their courses in this knowledge; because 
f Luke 10.22.  no man knoweth who the Son is but the Father, and he to whom he will reveal him. Now the mysteries that are hidden to us in this Son, but those unto whom they are given, mysteries notwithstanding unprofitable unto us, and unto us hurtful, saving in as much as we live in him, we live to him, let us ardently and continually pray him, that as he hath given us to have jesus crucified before our eyes, so he will give us more and more the grace to consider him, and withal to be crucified with him, that we may say with the same Apostle, 
g Gal. 2.  I live, yet not I, but Christ liveth in me, and the life which I now live in the flesh, I live by the faith of the Son of God who loved me, and gave himself for me. Procuring with all our power, on what peril soever it be, the salvation of our brethren ready to die, when it shall please him by his grace in him, by his virtue for him.  
Amen.   

A MEDITATION on the sixth Psalm.  
PSAL. VI.  
O LORD, unto whom doth this Discourse sort better than unto me? than unto me, whom thou pursuest in the flesh, yea, unto the bones? than unto me, whom thou hast made a But unto thine arrows? arrows dipped in gall, and piercing with grief? Thou knowest how oft I have made prayers unto thee, & thou hearest not. Thou hearest, but alas not for me. O Lord, what can I say more? Certes, but at last at least hear at this time.  
1 O Lord rebuke me not in thine anger, neither chasten me in thy hot displeasure.  
I demand not, O Lord, that thou rebuke me not; God forbidden; those whom thou rebukest not, are those whom thou daignest not to amend, those of whom thou hast no care, whom thou vouchsafest not to be thy children, but disclaimest them. And what would thy lessons avail, if thou didst not rebuke? or thy reproofs, O Lord, in the hardness of our hearts, if thou tookest not sometimes the rod? But, O God, rebuke me in thy mercy, and not in thine anger; in thy gentleness, not in thy fury. Those whom thou savest, O Lord, thou rebukest them in thy mercies; but those whom thou destroyest, in thy fury. O Lord, wouldst thou then destroy me? yea, Lord, permit me to say this word, Couldst thou cast me away? O Lord thou hast made me with thine hands, and the workman doth not willingly lose his work. I was lost, and thou hast redeemed me, redeemed me with the precious blood of thine only Son. Lord, how vile soever I be in myself, I cannot choose but be most precious to thee. Keep, O Lord, thy fury for the vessels of thy fury, I am a vessel of thy mercy; thy wrath, for the children of wrath. Thou hast by thy grace redeemed me, thou hast adopted me for thy child, for heir of thy grace, and coheir with Christ: and now, O Lord, I cry unto thee with confidence, Abba Father; Father therefore I beseech thee again in favour of thy Well-beloved, Rebuke me not in thine anger, neither chastise me in thy hot displeasure; but rather  
2. Have mercy upon me, O Lord, for I am weak; O Lord, heal me, for my bones are vexed.  
O Lord, I am assured, that thou rebukest me not to cast me away; and therefore thy mercies will put some end unto my miseries. Ah father of mercies, wherefore tarriest thou then? So many years are passed in grief, so many days and nights in tears. My flesh sticks unto my bones, and my bones are impaired. O Lord, why dost thou any more with thy rod; and if thou redoublest thy blows never so little, what difference will there be between the hand of thy gentleness, and that of thy fury? The father strikes the child till he feels it to the quick: And thou knowest it, O Lord, if I do feel thee, & if thy chastisement hath pierced even unto the marrow of my bones; Till he hath promised amendment. And thou knowest, O Lord, if I have a desire thereof, and if continually I ask for thy Spirit to better me. But thou wilt do more, O Lord, for thy rods are the medicines of the soul. And therefore thou wilt have them pierce so fare, that they penetrate into the very bottom of our hearts. Certainly, O Lord, I will say more, for  
3. My soul is also sore vexed; but thou, O Lord, how long?  
O Lord, when thou dost visit us with thy rods, it is justly; for thou art a righteous judge. Then thy justice doth discover our injustice. The languishment and drooping of our bodies, doth manifest the impairment and defects of our souls; our souls truly confected in leprosy, which giving feeling to the body, feels not notwithstanding its own evil, but in the pain of the body; never remembers its own misery but in the misery that it suffereth. Thou dost afflict us, O Lord, we have therefore sinned; and continually. Ah good God, I beseech thee, make my soul dolorous for itself, sensible for itself, and not for this body; give it a feeling of its faults, and not of its punishment. At lest o Lord of its faults by its pains. But, O God, let it be pained, and not troubled; pained in the acknowledgement of its sin, not troubled but comforted in the assurance of thy mercies, for thy afflictions, O Lord, are termed the visitations of our souls; and visit are of a friend to his friend, of the physician to his patient. Thy visitations therefore ought to be welcomed of us, that are so wholesome unto us; wholesome to the soul by the body, healthful and profitable unto the body itself, after the curing of the soul. But, O Lord, our pain continueth, and notwithstanding when thou dost afflict us, is it not to rouse in us the sense of sin? Well, but now I feel it. Is it not to break our hearts? Behold, my heart is broken, softened, soaked in tears before thee. Is it not to bow us to repentance. Why, O Lord, I am displeased in myself, and with myself, hereafter will I do nought but please thee, will not please myself but in thee. And therefore, my God, why dost thou continue thy blows? thy blows that do no more visit but trouble my soul? thy blows which seem to hold no more of thy mercy, but of thine anger? thy blows which cast me into despair? O Lord, how long? thus this flesh speaketh, O Lord, pardon it; and it seemeth unto it that it hath well spoken; and thereupon the Devil displays his arguments. Seest thou not that he hateth thee, and will destroy thee? That he is a hard and strict Creditor? And unto whom dost thou cry? Who is too much diverted to hear thee, too fare to hearken unto thee? unto whom cry, how long? who is above years, ages and times, with whom a thousand years is as one day, thy long and languish are less to him than a moment. Certainly, O Lord, for all that, how high soever thou art, the most lowliest and humblest do attain unto thee; how much retired soever thou seemest to be, thou art never fare from the hearts of the afflicted. So is it also, O Lord, that thy eternity makes thee not ignorant of the time, and though thou art void of passion, thou art not exempted from compassion towards thine. Thou hast measured the time unto thy great and small creatures, thou canst therefore secure every one of them in due time. Thou shutest up our tears in the bottles, our blood in thy saucers; thou knowest therefore when the phlebotomy is sufficient, thou knowest when the repentance is come to its full period and issue. Yea, O Lord, thy Apostle saith, that to have compassion on men thou becamest man; to save us in time, thou hast subjected thyself (O eternal God) unto time. It is therefore O Lord this flesh that flattereth itself, that nameth her cries of grief, cries of repentance; her convulsions, conversions; the toss and unquiet stir, the anguish and impatient turnings of the body, a turning of the body and soul to thee. Certes, O Lord, my flesh abuseth itself; it is in vain, it is in vain that it thinketh it can turn to thee, without thee.  
4. Return, O Lord, deliver my soul; O save me, for thy mercy's sake.  
Behold me, O Lord, and I will behold thee; Turn unto me, O God, and I will turn to thee, for certainly if thou dost not convert me, I cannot be converted; and then wilt thou convert me when thou turnest thine eye, the eye of thy mercies towards me a miserable sinner. My God, it is said that thou seest what is done, that thou mayst judge the world. I demand not that seeing, it is the sight of thy providence which seethe alike all things and all men: when thou punishest mankind, it is said that thou dost behold them, thou comest down to see what it hath done. I demand not, O God, this viewing, it is the aspect of thy justice. On the contrary, enter not into judgement with thy servant, for he knoweth that no man living shall be justified before this sight. And notwithstanding, O my God, I have need that thou behold me; and if thou beholdest me not, I find myself lost both in body and soul. I find myself overwhelmed with grief and sin; with grief by reason of sin: O Lord, let it be that look, wherewith thou beholdest thine own; thine own for whom how few soever they be, thou preservest this world; whereby also thou absoluest and justifiest thy children; thy children whom thou hast withdrawn from the condition and condemnation of this perverse generation. And this is that aspect of thy mercy, thy good eye of thy good grace, when thou dost behold us in the justice of thy Well-beloved, who is made unto us righteousness and justice; justice which makes thy mercy just, who will not, nor cannot show mercy, but in justice. O Lord, with that eye of thy mercy thou wilt deliver my soul, and wilt save me; for than my soul shall dislike itself, and shall return wholly towards thee, to find there its good. But again; certes, not for any thing that this aspect of thy mercy finds in me worthy thereof, but because of thy mercy, because of thine own self; for what is thy mercy but thine own self; O Lord, save me by thy mercy; that is to say, I know that with what good eye soever thou mayest behold me, thou canst see nought in me, that may invite thee to pity; nothing on the contrary, that causeth thee not to withdraw thine eye from me, or to inflame thee with anger and fury against me. I know it, O Lord, and I feel it. I feel it, and grant me by thy Spirit, that I may be more and more sensible thereof. But, O Lord, our goodness did not move thee to make us, it was thine; neither since to make us anew by thy Christ: it was thy goodness itself. Save us therefore in thy Christ, even by that bounty, and that by us and in us this goodness may be acknowledged, and thou glorified, who hast begotten us, and renewed us, created and regenerated us, for thy glory, to render thy goodness glorious and famous on earth; Save us for that self same glory.  
5. For in death there is no remembrance of thee; in the grave who shall give thee thankes?  
O Lord, the sins (we confess it) which are in the soul, are causes of the evils which we endure here on earth. And therefore said I, Deliver my soul, deliver my soul; that is to say, Forgive me my sin, for it is the slavery of sin that binds it. For if the Son makes us not free, if he binds not the strong enemy, who hath us in hold, how shall we ever see ourselves set free? and when he shall have made me free, I am assured that even this body of mine shall find some ease. For what meant he, when as he healing one sick of the palsy, said to him; Son, thy sins be forgiven thee? but this, namely, that for the obtaining of this remission, I must approach near unto thee with the conversion of life; and this conversion cannot I bring, unless thou givest it me, neither draw near unto thee, if thou dost not draw me. Therefore have I said with the Prophet, Turn thou to me, and deliver my soul, and save me; that is to say, Turn thou to me, and I will turn to thee; and when I shall return to thee, thou shalt forgive me my sins, and shalt deliver me from all my evils. So Lord, finding myself wholly lost in myself, I seek for all in thee; I ask of thee the knowledge of my sin, contrition, conversion, remission and life, and the life I say, both of this body & of this soul, that I may owe, and own again and again all unto thee; and that I may glorify thee both in body and soul. O Lord, it is the prayer which thy servant hath elsewhere taughtime: 
Psal. 51.7, 8.  Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow: Make me to hear joy and gladness, the joyful news of the remission of my sins, and the bones which thou hast broken shall rejoice; this flesh which thou hast afflicted so much, shall be made whole; this spirit which thou hast humbled in this flesh, shall give thee thankes and glory. For, O Lord, suffer me, I beseech thee, to speak unto thee, that am but dust and ashes; When thou shalt have reduced us again to ashes, those ashes will they praise thee? what honour canst thou have of the dust? and who of those that descend in silence into the grave, shall give thee thankes? But, O Lord, restore unto us our life, render to us our health, which is the life of our life, and without the which life is but a shadow of life, and our life shall be unto thee a continual Sacrifice, unto thee a perpetual Canticle. Restore it to us, O Lord, and let us render it to thy glory. Render it to us, and let us consecrate it to thy victory. Restore it to us, to edify thy people, instruct the ignorant, to direct those children which thou hast given us, before we die, in the way of their salvation, and of thy glory. (And thou knowest, O Lord, whether we pray thee not for this day and night.) And finally (O God) that all that is within us and of us, with heart, with voice, with action, may meditate on thee, praise thee, serve thee, and that not for some days, but for many years; for, O Lord, I know that long life is given as a blessing unto those that fear thee; whose bones thou preservest, so that they are not broken; whose lives are so dear unto thee, as the apple of thine eye; yea, whose death, even this same death, which is but a passage unto a better life, is precious before thine eyes. Now therefore, O Lord, have we not prayed enough, seeing thou art so near? near unto the afflicted? and I so much afflicted? and shall it not be from henceforth time for thee to withdraw me from this evil? these ashes from the ashes? this dust from the dust? Behold,  
6. I am weary with my groan, all the night make I my bed to swim; I water my couch with my tears.  
7. Mine eye is consumed because of grief, it waxeth old because of all mine enemies.  
O Lord, is it not then yet enough? and what other conversion dost thou require of me? what, hast thou not turned thee to me in earnest? hast thou not beheld me with the eye of thy mercies, seeing that my heart is melted into tears? Otherwise, O Lord, who could have drawn out these waters and rivers out of this rock? so many tears out of the hardness of my heart? So Lord, when thy servant Peter had sinned against thee, thou beheldest him, and he wept; he wept in the bitterness of his soul, he wept, and withdrew himself from the persecutors. O Lord, grant unto this stone that it may cast forth, and shed in like manner, not the tears of Esau, but the tears of Peter, and not lament the loss of the inheritance of this world, but the withdrawing of thy favour; and then I may triumph with thy servant David; Avaunt my flesh; get you gone, O Devil; back, O temptations; depart from me, O ye tempters.  
8. Depart from me all ye workers of iniquity, for the Lord hath heard the voice of my weeping.  
O Lord, they said unto me, Unto whom dost thou cry? the Lord dwells fare from men; there is a great gulf between sinners and him; and thou, who art thou? O Lord, I have found on the contrary, that thou art near, and surely very near; for thou hast not only heard my cry, but my sighs also: I said, I will hold my peace, I will be dumb, I will not open my mouth, for thou hast done it. I held my peace, and thou heardst my silence, my sighs; O Lord, where couldst thou be but near me? where couldst thou be, but in me? Certes, O Lord, there is nothing that is farther off from man than thyself, from sin than thy justice; therefore thou art said with good reason to be fare off from us. But there is nothing also nearer to us than thyself; thy well-beloved Son, who is one nature with us, one essence with thee, who came down to us, and hath filled the gulf, who was clothed with our flesh, & of whom we are flesh of his flesh. It is in him, O Lord, that thou dost behold us, in him that thou art near unto us, in him that thou drawest near unto the greatest sinners. For whom came the Physician, but for the sick? for whom the ransom, but for captives? and for whom hath righteousness been made sin, but for sinners? therefore departed from me ye tempters, for he hath heard the voice of my weeping; Depart from me, for  
9 The Lord hath heard my supplication, the Lord will receive my prayer.  
Happy therefore am I, that have God for my Advocate, and God for my judge, God for my Creditor, and God for my Surety: if God be for me, who can be against me? When he justifieth, who can condemn? Behold, O Lord, they said, Thou mayst wait long enough, time seems nothing to him that is not subject to it; and dost thou think that he will come down expressly from heaven to help thee? Surely my flesh hath spoken as one of the foolish women speaketh, he that receiveth good at thy hand, why not also evil? Satan also hath endeavoured to surprise me with his sophistry; who can help us better in time, than he that hath made both us and time? Behold, O Lord, thy servant hath no sooner sighed in his heart, but thou answerest; he hath no sooner made his request, but thou grantest it; hath no sooner prayed, but thou lendest a gentle ear unto it. O Lord, let my supplication be answered, as it was unto David, the confession of my sin answered in the remission thereof, the pain of my body in health, the affliction of my Spirit in consolation. And  
10. Let all mine enemies be ashamed and sore vexed; let them return and be ashamed suddenly.  
They have said, O Lord, where is his God? let them see thee; they have said, in vain prayeth he; let them see me again. They have troubled my spirit, let them be troubled. My flesh that hath tempted me, let it blush for shame. Satan, who hath assaulted me, let him get him hence. I, O Lord, will bless thee, who hast taken this body out of the grave; I will praise thee for ever, who hast delivered my soul from death, and saved me by and through thy Son, who was delivered and died for our offences, and was raised again for our justification. Amen.   

A MEDITATION on PROVERBS 3.11, 12.  My Son, despise not the chastening of the Lord, neither be weary of his correction. For whom the Lord loveth, he correcteth, even as a father the son in whom he delighteth. 
OVerwhelmed with grief in my flesh, oppressed with astonishment in my spirit, with sorrow in my soul, in danger to yield myself unto the words of the unadvised, who upon the redoubling of such rude blows, did murmur about me; Where is now his God, that God whom he did call upon so oft; myself to mutter between my teeth; where are indeed those infinite bounties? And wherefore hast thou sued me as an adversary, hast made me a But to thy most rough arrows? I hear the wise man mildly saying, My son, despise not the chastening of the Lord, neither be weary of his correction: For whom the Lord loveth he correcteth, even as a father the son in whom he delighteth.  
At this word I breathe a little, and come by little & little to myself: this word as good strong Vinegar comforts my spirits, restores my pulse, brings me out of sounding, restores life to my soul; one drop of this sour sweet liquor on my tongue baked with grief refresheth it, changeth its blackness, yea, its language. Why then began I to say to my soul, this despair will it change into hope? From a judge, O Lord, whom I did dread thee, and an angry judge, shall I feel thee as a Father, a loving Father? shall it be then true, that these rude chastisements are to me signs of thy love, seals of mine adoption, the earnest of my salvation, and first-fruits of thy grace? Therefore will I hold this liquor in my palate, gargarise my mouth therewith, that it may penetrate my heart, go to the bottom of my soul; for when men are afflicted, it is from God's hand; in this hand will he be heard, with this hand he speaketh. And these afflictions are chastisements to his own, though punishments to others; with the same hand he doth afflict them and heal them, with the same rod he beats them down and raiseth them up, beats down the flesh, raiseth the soul. If you behold the wound its opening, and the blood he draws from us, he seems not much differing from an enemy; if his soft hand, if his tender affection, if his wholesome intention, seeing he is thy Creator, thy Redeemer, how much doth he exceed any Surgeon, be he never so much thy friend, yea, any father whatsoever?  
And it is always a great point for us to consider, that our afflictions come from God, make a part of his providence. For to omit that the creature ought to yield to the whole and sovereign power of the Creator, (we do yield so much to the power of a Prince, and that without reply) Alwise and just that he is, can he do any thing either without reason, or without justice? and are they not therefore either trials of our faith, or chastisements of our sins? yea, all good that he is, a lover of his creature, can he do aught but in goodness? in mercy which surpasseth all his works? to the edification therefore of his Church? to our own salvation? for our profit, saith the Apostle, 
a Heb. 12.10.  that we may be made partakers of his holiness, we may profit in holiness, we may walk from faith to faith, from obedience to obedience.  
My son, then saith the wise man, despise not the chastening of the Lord. The wise man, wise from elsewhere than from flesh and blood, inspired truly from God in this matter, who teacheth us here as his children; and seeing that he is inspired from God, God by his mouth teacheth us as children of God. Despise not, saith he: and who can despise this discipline? as well may he ward his thunderbolts. Who can be exempted from them? decline his jurisdiction, or eschew his censure? It is therefore as much as if he should say, undergo it willingly, take it in good part; suppose it to be a lesson which he gives thee in his School. The slave flies before his Master, who fears more the scourge than his anger. Do not thou do so; child that thou art, fear more his anger than his rod; fear more thy sin the cause of his anger, than his anger itself. But if he showeth thee his rod, humble thyself, kiss it, yea, adore it. A door in thy God his benignity, who daignes to visit thee, whether in chastisement, or in trial, & always finds in thee too much matter of chastisement. Tell him with David, 
b Psal. 23.4  Thy rod and thy staff they comfort me. If he strike thee, if he cast a stone at thee, he is thy shepherd, thou went'st astray, he sets thee in the way, and therefore the wise man calls it discipline, not punishment. Discipline, because by these afflictions he keeps thee to school, he conforms thy motions, thy actions to his holy word. A discipline surely in his intention, how rough soever it seemeth to thee, because it tends wholly to thy instruction, not to thy destruction. A discipline also on thy part in its effect, if thou takest well thy chastisement, dost amend, and return more and more unto him. Take it therefore in good part, husband it well, for he addeth, neither be weary of his correction.  
Not only despise it not, but undergo it, not for once, but often; if he redouble, if he return often to it, be not weary of it. But truly, who is not weary of the mildest reprehensions of his best friends, and whose ears and head are not broken therewith? Why then when God redoubleth his blows on men, and that with so heavy a hand, who can subsist? I, but attend with patience, and be not weary thereof: Certes we have the same reason both to suffer this chastisement, & to persevere in this patience, if we consider that it is God who continues it, all just, all wise; he doth it for our good, who is all goodness, all mercy. And seeing we do not complain of the Physician who purgeth us at several times, nor of the Surgeon who searcheth the wound, and that often in a day, though it be never without pain, yea smarting pain; when God dresseth our sin, an obstinate evil, a mortal plague cleaving to our spirits, yea, to our marrow, shall we complain if he resumes the Launcer, presseth the venom out, applieth at diverse times the searing iron, or the cautere? according as the ulcer threatens an issue, or that the humour inciteth itself against the cataplasm, according as we are, and he knoweth us, redoubleth his visitation either with the Launcet, or the Dose.  
Be not (therefore) weary when the Lord doth correct thee; why then, what shall we do? accustom ourselves to God's rod, become lumpish or unsensible? But on the contrary, God will have thee to feel him, to understand him, feel his blows, know the cause thereof, feel thyself by them, and woe unto him that rouseth himself not up. He love's the child that understands him at half a word, that is not dull, but is sensible of the chastisement, shakes at the very shadow of his rod. Patience is not a stupidity or a want of apprehension of grief in pain; it presupposeth on the contrary a grief, a suffering, but the quicker the pain is, the greater is the patience, which proceedeth from faith, and produceth also obedience; faith, which maketh us turn our eye to the cause, rather than carry our hand to the sore: Faith, which makes thee mount up to God, to receive from his hand that which he pleaseth to give, to descend into thyself, to examine thy soul, turn over the leaves of thy conscience, to find there that which displeaseth him, to dislike thyself, confess thy debt, have recourse to his benignity. And that is it which he bids thee, be not weary when God doth chastise thee; this is the exercise properly which thou must undertake. What have I done? what have I not done? beholding thyself in the glass of the law, measuring thyself with his graces; the Law that shows thee his will, and thy sin; his graces, which according to their proportion do multiply it, according as thou hast received more, and didst own more. An exercise where the best men never want work, where the more they have, the more they find, the more clear sighted they are in their infirmities, sensible of his anger; yea, although that God doth visit them; especially to put them to the proof, to make it appear unto the world what the power of his spirit can do in their weakness; unto Satan himself, what their faith can do against his tentations, against his malice, against his warfare; they omit not to draw that profit from thence, seek for it themselves, and they never want it; they know that their 
c 1 Pet. 1.7  faith as gold in the furnace is to be tried with fire, (how many are there who otherwise fail at the touch, and how pure soever they seem to be, have but too much dross and scum, wherewith at all times they are overcharged) that 
d Vers. 7.  the trial of their faith, being much more precious than of gold that perisheth, might be unto praise, and honour, and glory at the appearing of jesus Christ, according to that which is elsewhere said of this chastening, 
e Heb. 12.11.  for the present it seemeth not to be joyous, but grienous; and therefore thou art weary thereof: Nevertheless afterward it yields the peaceable fruits of righteousness unto them which are exercised thereby. And therefore thou better instructed by the wise man, Be not weary of his correction:  
And the reason followeth; for God is so gentle and courteous, that he disdaineth not to render a reason of that which he doth to us his poor miserable creatures. For whom the Lord loveth he correcteth, even as a father the son in whom he delighteth. Not him whom simply he loveth (his love is poured over all creatures) but him whom he loveth tenderly, whom of a creature he hath daigned to make his child, of whom he will have a particular care: so that this discipline of affliction makes a difference between his children and strangers; yea, a difference between his own children in regard of the degrees of his graces; so that the Apostle groweth confident, yea, presumeth to say to the Hebrews: 
f Heb. 12.8.  If you be without chastisement, whereof all are partakers (namely, all the faithful) then are ye bastards, and not sons. Allege not unto me, that ye are the children of God, ye are not his scholars: 
g Heb. 12.6.  For the Lord chasteneth him whom he loveth, and the more certes he loveth him; for saith he, He scourgeth every son whom he receiveth; whom particularly he adopteth into his family, he measureth him his correction according to his love. And so indeed we let pass many things in our servants, with we correct, which we cannot bear with in our children; in those not reprehending aught for the most part, but that which hindereth our business and profit; in these with a cordial love, with a curious eye, with an exact judgement, regarding, examining from the head to the foot, desirous to frame and order them to the best gestures in their behaviour and carriage; so that he that doth it the oftener, is reputed the better father. 
h Prou. 13.24. & 23.14.  He that loveth his son (saith the Wise man) chasteneth him betimes, delivers his soul from hell. Indulgence and forbearance, as they cause contrary effects, so do they give him a contrary quality and name: He that spareth his rod, hateth his son. And the Apostle doth ordinarily argue from our carnal fathers, to our principal Father; in as much, certes, as love regardeth care, and care discipline; where discipline and correction is wanting, there care seemeth to whither, yea love, yea and fatherhood itself. Why then it is a mark unto us, that we are children when God correcteth us, if we receive this chastisement as from a father with obedience. 
i Heb. 12.9.  We have had fathers of our flesh which corrected us, and we gave them reverence. We have interpreted and taken those corrections in good part, we have acknowledged them, and reverenced, and respected them with an awful observance; and the matter was only to dispose and conform us to this life. 
k Heb. 12.9.  Shall we not much rather be in subjection unto the father of spirits? unto him, who by the afflictions of this flesh, qualifieth and composeth our spirits. And live; to prepare us, to frame us to another life: A sign, say we more, that we are children, in whom God takes his delight: For, saith he, whom the Lord loveth, he correcteth, not only as a father the son, but, the son in whom he delighteth, the child whom he cherisheth, the child for whom he keepeth an inheritance, that heavenly inheritance whereof he maketh us coheirs, with that Wellbeloved in whom he is well pleased; in whom and by whom alone, in us and with us he is well pleased: 
l Eph. 1.5.  He hath predestinated us unto the adoption of children by jesus Christ to himself, according to the good pleasure of his will: whereupon we ought surely to say with the Psalmist, Before 
m Psal. 119 67.71.  I was afflicted I went astray, it is good for me that I have been afflicted, that I might learn thy statutes. Thy chastisements, O God, have been for my conversion, for my correction: with the Apostle also, 
n jam. 1.12.  Blessed is the man that endureth temptation, for when he is tried he shall receive the crown of life, which the Lord hath promised to them that love him. In as much, certes, 
o Rom. 5.3, 4, 5.  as tribulation worketh patience, and patience experience, and experience hope, and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us; whereupon he saith we glory in tribulation also: In as much also as 
p Rom. 8.28.  all things work together for good, as it were in emulation one of the other, to them that love God, to them unto whom by his love shed abroad in their hearts, he hath given to love him, called according to his purpose; in as much in a word, that in all things be they never so difficult, 
q Vers. 37.  we are more than conquerors through him that loved us, our Lord and Saviour jesus Christ, beloved with so strong a love and conjunction, that in him and by him the father loveth us, the father vouchsafes to delight in us; where we cry confidently with the Apostle, that 
r Rom. 8.35, 38.  neither tribulation nor distress shall separate us from the love of Christ; in those tribulations he acknowledgeth his badge, nay not death itself, nor any thing that may happen unto us, how sharp soever it be, from the love of God which is in Christ jesus our Lord. Nay rather they do assure us they do testify unto us his love, are unto us pledges of his grace and good will, first fruits of his glory.  
But here the flesh repugneth. Why, saith it, shall affliction be a mark of the children of God? why then all they who are chastised, are they his children? Contrariwise, look about you, see in how many sorts this mark is defective. I but the wise man saith not, that all those whom God strikes are his children, for them what should become of his judgements, so frequent on strangers, on the wicked? But he means that all his children, those to whom he vouchsafeth to be in his house, are subject to feel his hand; and children as they are of his mercy, they feel it not in his anger, as those children of wrath; but in his mercy. And wilt thou know the difference? those impute it to fortune, to nature, to mischance, think on nought but on their pain; if any thought of God enters perhaps into their minds, they smother it presently, ready to do worse if they do but escape. These in their pain feel the hand of God, think on their sin, forget their pain; convince themselves, and convicted, humble themselves at the foot of his clemency; more ashamed of their offence than of their punishment, more confounded in themselves before the benignity of such a father, than before the inflamed anger of the most rigorous judge; walking henceforth warily, not so much for fear of incurring his indignation, as out of a desire not to commit any thing unworthy of his adoption, of his family. So do we read of Pharaoh, when he feels the louse and swarms of flies, & the other rods of God, according as he doth redouble them, he grieveth, is disquieted, is impatient, makes a capitulation with God; but eftsoons returneth, who is that God, whom you do so much allege? it is marvel he saith not, Let me see him, and thereupon he hardeneth his heart. God's rod went but to his back, little sensible thereof in his soul. On the contrary, David sees the destroying Angel smiting his people, threatening very near his own person, forgets his own danger for his sin, ready to redeem God's anger with the loss of his life; 
f 2 Sam. 24.17.  Lee I have sinned, saith he, and I have done wickedly; but these sheep, what have these done? let thine hand I pray thee be against me, and against my father's house, because he was sensible of his sin, insensible of his pains. Grieve not therefore when God chasteneth thee, rather grieve when he correcteth thee not; fear that he hath forgot thee, and left thee to thyself: thou oughtest to suspect those prosperities which thou drinkest in long draughts. The sick man, who hath never so little judgement, takes it for an ill sign, when the Physician permits him to take any thing, lets him drink wine in his full fever, because he forbids nothing to desperate sick folks, he never maketh incision on those that are mortally wounded; there is both reason and art to let them die at leisure.  
I but it is the correction of a father, the chastisement of a son, to cut off an arm or leg, pull out our eyes or bowels; and shall we not think that these words serve rather to lull us asleep? for what could the greatest enemy do to us more in the heat of his anger? I but unadvised flesh refrain thyself, it is God that speaks: and if thy vine could speak, and should upbraid thee, and tell thee how often thou makest it to weep, when thou cuttest it, and cuttest it again, leavest but a twig in an unassured hope notwithstanding of more fruit; Good husbandman, as thou thinkest thyself to be, wouldst thou not mock at it? And how often to heal the body, to prevent a Cangrene, secst thou the arm, the leg offered to the Surgeons saw, without caution or assurance to be bettered, to a loss, to an anguish both certain & extreme? Why then ought we not to suffer in this body, and in all worldly things, to heal, to sove the soul? of God above all, who hath made the soul and body, Creator of this universal world, who knoweth how fare the damage of our body, the loss of this present world may serve, may contribute to the salvation of our souls?  
But behold I see what troubleth thee, I am the nian, 
Lam. jer. 3. 1, 3.  sayest thou, that hath seen affliction by the rod of his wrath; surely against me is be turned; he turneth his hand against me all the day. He hath taken from me an only son, and thorough the son's side hath pierced the mother. A son in the flower of his age, the stay of my declining years in this corrupted age; a bud of manly virtue, already the honour of his age. A woman, a wife, my counsel in perplexity, my comfort in adversity, a continual spur to good, surpassing most, yea all, both in regard of her sex, and of that age. And thereupon thou framest thy reply. And thereupon Satan doth tempt thee; Thy force and thy hope in God is gone. I but consider that we must all die, and by Gods will according as it pleaseth him to call us. This call is our calling, he hath prevented thy son by his mercy, he hath taken him away from corruption, (what caution, what security, be it never so firm, can one have to swim against the stream of this ●●●●uption) hath taken him away from hence with honour, hath advanced and taken him up into his glory. Setapart the interest thou hast; hast thou occasion to complain? And wouldst thou, O miserable man, on the hazard of his soul, have thy condition amended? to support some few years which remains to thee, see him delivered and given over to the winds of youth, the waves of vanity, among so many rocks, yea amongst so many Sirens? He took a little while after thy wife away. But note his providence, by the death of that dear Son she was weaned from all pleasure, from all hope in this life. And so to wean our children, to set them forwards, to use them to a better food, we use to 〈◊〉 Orpin on the nurse's breast A while after thy wife melted with grief, wearied and tired with anguish, cloyed with days, desirous of a better life, God took her away from thee, and that before thine eyes, thyself, thy soul, thou wilt say and thine own entrailes. But wouldst thou not have made conscience, for thy contentment, rather than for hers, to see her endure, not able to dure under such a torture? But seeing we must all part from hence, loving her so tenderly, wouldst thou have preceded her decease? And knowest thou what years remain thee after her; and with what love then wouldst thou have surcharged her, overwhelmed her with such grief, to see thee die before her? yea, if thou wouldst but consisider thine interest; what greater good, yea almost what other good joined with hers couldst thou draw, than from the death of thy wife, who after having been given thee thirty years and more for an help to live well, thou hast had her as an example to die well, dying virtuously, Christianly, for others to take example by? to learn of her and in her (a lively lesson at the very stroke of death) to crown, to conclude thy life?  
But in stead of replying, thou redoublest thy complaint, why could not God take me some other way, and whether it hath been to chastise me, or to prove me, had he no other means, but he must needs come to extremities? But whether it be to make thee feel his rod, or to put thy faith in evidence, what could he do more? His goods given thee by his mercy, and worldly honours, how often hadst thou spurned at them, trod them under foot, made vile account of them? what had it been then else, than to have struck thee upon thy , to try the valour of a Soldier in a petty game, the constancy of a Senator in a puppet. In that one therefore which remained to thee, whereof thou wert sensible, he hath strucken thee, who knoweth thee better than thyself doth; elsewhere it had been unprofitable, yea ridiculous. He hath struck thee but in his mercy, to thy salvation, 
job 5.17, 18.  for happy is the man whom God correcteth, for he maketh sore and bindeth up, he woundeth and his hands make whole. And therefore learn to say more and more to God with job, neither be weary thereof; 
job 13.15.  though he slay me yet will I trust in him. And notwithstanding protest holily with him, even upon that point, but I will maintain mine own wates before him, all these temptations shall not slacken my course, but rather shall settle me in his service, frame me and resolve me thereto. And then do not doubt, 
job 42.12.  but that God will bless thy latter end more than thy beginning. That he will restore unto thee not the double, as to job, but an hundred fold, when he shall restore unto thee those whom thou bemoanest, and thee to them; but glorious, but in his glory, 
1 Cor. 15.  when these sensual bodies sown in corruption, in dishonour, in weakness shall rise spiritual bodies, in incorruption, in glory, in power; when all together at the voice of the Archangel, 
1 The. 4.16.  at the trump of God, we shall rise out of the dust, we shall meet the Lord in the air, to dwell, live, reign, and triumph with him for ever. Amen.  
These wholesome simples (O Lord) do I gather in thy Garden, in thy holy Word, and do compound them, and dispose of them, but unprofitably (this flesh doth so much repugn) if thy Spirit doth not apply them unto me. Therefore, O Father, God of patience and comfort, effect in me this thy work; behold my wounds, pour therein the sweet balm of thy Word, give it virtue and efficacy; let this pain turn into conversion, these medicines into comfort unto my soul. That I may have matter to cry out with the Prophet, O Lord, 
Isai. 12.1, 2.  I will praise thee though thou wast angry with me; for I acknowledge it, I had need thereof; I adore thy mercy in the scalding water of thine anger, but I add also with one tenor in full confidence, Thine anger is turned away, and thou comfortedst me; behold the Lord jehovah is my strength, and my song, he also is become my salvation; for his holy name sake, in his Son jesus Christ our Lord, Amen.  
FINIS.