THE YOUNG DIVINES APOLOGY for his continuance in the University, with Certain Meditations, written by NATHANIEL POWNOLL, late student of Christ-church in Oxford.  
Printed by CANTRELL LEG Printer to the University of Cambridge. 1612.  
And are to be sold in Paul's Churchyard: by MATTHEW LOWNES at the sign of the Bishop's head.   

❧ TO THE REVEREND FAther in God, JOHN, L. Bishop of London.  
RIght worthy, and reverend Father in God.  
Blame not your ancient Observer, if now, after he hath recovered in a manner, at Cambridge, that life, which he lost at his departure from Oxford, he rises aniew, as it wear out of his ashes, to do his humble service to your Lordship: and, indeed, to whom can any fruit that comes from him, be with more right presented than to him, in whose garden, and under whose shadow it griew? Into whose hand should this small book, though wanting his own Epistle, be delivered, but unto that, to which it hath before given so many Epistles? where can it look for protection with more hope than where it hath formerly, with all favour, found it.  
If your Lordship therefore will be pleased to be the defender of this Apology, and to breath, as I may truly say, the breath of life again into his sequent Meditations, that so being annimated aniew with those unspeakable sighs, and alike fervent zeal of spirit, wherewith they wear first, as in fiery chariots, carried up into heaven; I doubt not but they will seem, being so quickened, to any that shall read them (especially if, as job wished in a case not much unlike, his foul wear in his fowls stead) no cold, or dull, or dead lettets: and in so doing, you shall not only follow him into his grave, but call him out of it with this so special a benefit, binding with the dead in one knot of thankfulness all his Friends that yet live, and cannot but joy to see your Lordship's favour outlive the person, on whom it is bestowed: of whom myself, being the least, shall ever think I am most bound to be.  
Your L. to command in all good service, G. FLETCHER.   

To the Reader.  
THe Author of this small discourse, or rather (give me leave so to call him) the Swan that, before his death, sung this divine song, is now there, where he neither needs the praise, nor fears the envy of any: whose life, as it deserved all, so it was covetous of no man's commendation; himself being as far from pride, as his desert was near it. Yet because it was his grief, that he should die before he was fit to do God the service he desired; and his friends desire, that being so fit as he was for his service, he might (if it had been possible) never have died at all: therefore his book was bold to thrust itself into that world, which the Author of it had lately left, thereby to satisfy both his Maker's desire, in doing the church of God some service; and his friend's grief in not suffering him altogether to lie dead.  
And truly what better service can it do, then to persuade with reason, since Authority forces not, our young Neophytes to abide awhile in the schools of the Prophets, at Bethel, before they presume to enter the Temple at Jerusalem, and if reason can do little with them, because happily they want it, yet let his Example (an argument that prevails much with the common People, of whom such Prophets are the tail) make them at least see, and confess, though they know not how to amend their fault. Ten years had he lived in the University, eight languages had he learned, and taught his tongue so many several ways by which to express a good heart; watching often, daily excercising, always studying, in a word, making an end of himself in an over-fervent desire to benefit others; and yet, after he had, as it wear out of himself, sweat out all this oil for his lamp, after he had with the Sun ran so many heavenly races, and, when the Sun was laid a-bed by his labours, after he had burnt out so many candles to give his mind light (having always S Paul's query in his mind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;) he never durst adventure to do that, after all these studies done, and ended, which our young Novices, doing nothing, count nothing to do: but still thought himself as unfit, as he kniew all men wear unworthy of so high an honour, as to be the Angels of God.  
I could wish that he had left behind him, if not all his learning, yet some of his modesty to be divided among these empty sounding vessels, that want both: but since in him so great examples of piety, knowledge, industry, and unaffected modesty are all fallen so deeply a sleep, as I am afraid we shall hardly find in any of his age the like, (which I speak not to deny just praise to the living, but who will not afford a fiew flowers to strow the coffin of the dead?) there was no way to awaken them, and in them him, but by layeing them up, not with him in his grave, but in these immortal monuments of the press, the living Tombs proper to dead learning, wherein these flowers may live, though their ●oote be withered, and though the trunk be dead, the branches flourish.  
Let rich men therefore, in the guilded sepulchres, and proud monuments of their death, beg for the memory of their lives: the righteous shall be had in everlasting remembrance, without any such proud beggary: nor shall he ever be beholding to a dead stone for the matter: and good reason. Righteousness being a shadow of that divine substance, which hath in it no shadow of change, much less of corruption▪ only I could wish that their lives wear as long as their memories; that so this crooked age might have as great store, as it hath need of them.  
G. F.   

AN APOLOGY FOR YOUNG Students in Divinity why they stay in the University to learn, before they presume to teach abroad. Written, and sent by NATHANIEL POWNALL, for his own defence, to his Parents.  
MOst gracious, and dear Parents, I could never yet persuade myself to be of alba's mind, who thought it needless that any man should be tied to give an account of his idle time; much less of Pericles, 
Plutarch).  that having ill stewarded the commonwealths Treasury, did not think so much how to make his account, as how to make no account at all: but since the season doth in a manner now require, that I send you some fruits of your so long, and so well manured, and so carefully planted, & yet so long barren vine, (as whose fruits you have with patience for many more years expected, than that Husbandman did the fruits of his barren figtree) though as yet it being the first spring, it can send forth but small grapes, yet such as they are, since they be not wild grapes, I hold it honest so far to serve the time (though no time server) as of mine own accord (unlike those bad husbandmen in the Gospel) to offer them unto you. And because I know that as it is your greatest desire, so it would be your greatest delight, if now after you have missed me from you (not as Mary and joseph did Christ for three days) but for many years, you should at last find me (as they did Christ) in the Temple praying, and going about the business of my heavenly Father; therefore I had once, I confess, in my resolution pledged myself (as judah made himself surety never to return or see his Father's face again, unless he brought Benjamin with him) not to come again unto you, 
Gen. 43.9.  except as S. Paul assured his coming, in the abundance of the blessings of the Gospel: that my thanks might not only be, like those angels ascending on Jacob's ladder, 
Gen. 28.12.  in continual prayers for you, but also as Angels descending by the graces of God's word unto you. For good reason it seemed to me (to invert S. Paul's argument) reaping your temporal things, to make you partakers of those spiritual things, that I have here learned at your charges in Christ's school. In this conceit somewhat I conceived, but in a word (to express my issue in the Prophet's phrase) when the children came to the birth, 
Isa. 37.3.  there was not strength enough to bring them forth: howsoever, I thought it wisdom to defer that expectation of me, which I was not yet able to satisfy by this short Apology of my long seeming silence. For since you have been unto me far unlike jobs unnatural Ostrich, which, deprived of understanding leaveth her eggs in the dust, and forgetteth them: or his wild hinds, and goats, that bow themselves and bruise their young, and cast forth their sorrows, and so leave them, but rather as pious Anna, 
1. Sam.  having placed her Samuel in the Temple, did not so leave him, but yearly brought him up a coat, and other necessaries, out of your continual care ministering to me yearly maintenance, have still watered what you have planted, far be it from me in unthankfulness to resemble jobs young hinds, that growing up, and waxing fat, go forth, and never return unto their dams: but rather as the young Storks (emblems of natural piety) are said to bring corporal food unto the old: so shall it be my care and endeavour hereafter to bring you whatsoever spiritual food I can provide, and cause all my fruits, such as they are, to bow down towards the root that bears both them, and me. In the mean time, my Apology in a word is the same that is expressed in the Gospel in the behalf of the figtree: That my time of fruit is not yet (by God's grace) past, but only that it is not yet come; neither shall it (I trust) prejudice my cause, that in the like case the figtree was nevertheless accursed, 
Harmon. pag. 117.  since (as Calvin, the best Interpreter I find, clears the place) Christ did it not in spleen, to revenge himself on the harmless tree, but only took occasion to work a miracle for the propagation of God's glory, diverting, and satisfying his hunger with the bread he speaks of, joh. 4.34. making that his meat to do the will of his Father.  
But (that I may solve the mean objection) since there are so many praecoces fructus, rather, and forward fruit, ripened, and ready in less than half my time, whatsorie seed and soil is mine, that my time of fruit is not yet come: I grant, both may be true in me, but for the other, I rather pity, then envy them; so far is it, that their last should be the measure of my foot, or I be induced to be the Echo to such voices, or speak after them, because they speak, that indeed like the Spartans' nightingales, 
Plutarch. in Ages.  are mere sound, and nothing else. But as jacob said of those brethren in evil, 
Gen. 49.6.  Into their courses, & counsels let not my soul come, my glory be not thou joined with their assemblies: for so to shun shame, and seek glory, what were it else, but (as the Spaniard speaketh) to escape the thunderbolt, and fall into the lightnings slash? For alas, what a fond conceit is that of theirs (it being the guise of fools (as the Italian hath it) to think themselves wise) so easily to persuade themselves like those foolish Laodiceans, 
Revel.  that they are quickly learned, able and sufficient enough, as if Nox nocti indicaret scientiam, and the blind could lead the blind, or could with that little learning they have gotten (as Christ with a few loaves and fishes did by miracle) feed whole multitudes, and have remainder enough for other times; expecting that God should miraculously (as to the widow) multiply their little oil, for the discharging of so great a duty, and filling of so many empty vessels: yea, although they have too little oil for themselves, yet (which the wise virgins would never do) they must needs be storing others, 
Matt. 25.9.  as if (Leviathan-like) they could swallow up whole rivers at once, 
job 40.18.  and think to drink up jordan too: So that their learning is put into a bottomless bag, that cannot hold it, and their little wit, but as a secret in a fools mouth, 
Pers. Sat. 1.  and Quae semel innata est, rupto iecore exierit caprificus; if once in, like young Eliphaz they will burst, if they vent not. And when all is done, what is it that thus splints those tombs, but steriles mala robora ficus, which though it make much shift to come forth, is but a barren wild figtree, that never brings forth fruit to maturity: so that their over-hastines is no other than as a hatchet that cuts off their better growth. 
Bion apud Laert.  For how many that happily (as Antigonus said of Pyrrhus) might prove some body, 
Plut.  if they would stay their time, by this means spoil their growth, and ever stay at the same stature, that they first attained unto. And therefore no more than he, when he would accomplish that by strength of arms, which in his youth, and in the flower of his age with facility he performed (as he found by lamentable experience being made a prey to beasts, whilst being old he sought to rend a splinted oak) should they arrogate unto themselves a task of elder years, thinking that (like the palm tree, and camomile) they shall grow the better for being burdened and pressed down. As for the fruit of this their arrogancy and ostentation, whereof they are (or should be, had they so much grace) ashamed, it is but as the Italian hath it, where pride rides, shame lackeys, or rather as the Prophet, while they sow the wind, 
jer. 48.10.  they reap the whirlwind. For while they do verba dare, (the periphrasis of an imposture) give nothing but words (which are nought but wind) what reap they but the whirlwind, even the curse of the Prophet, and are so far from edifying, that their hasty fruit proves but windfalls, and their green wood rather smothers away in smoke, then burns, and casts out heat, as an arden's lucerna should, and their issue, as the untimely fruit of a woman, becomes abortive, and so endangers the womb that bore it. For as great a danger as befalls the commonwealth when children are the princes, 
Eccl. 10.16.  and governors thereof, the like betides the Church when these which are indeed but children, & babes in Christ, 
1. Cor. 3.2.  will take upon them to be the Fathers thereof. A woe I say, when every Empiricke will take upon him to heal the sores of Zion, to the danger of as many souls, as those unskilful Practitioners do hazard the lives of divers bodies. S. Gregory in his book de cura pastorali saith, 
part. 3. c. 26.  that it is as dangerous for such Novices to undergo the burden of a pastoral charge, as to lay the roof of the house upon the walls while they are green; a ready means to ruin, not to build. And indeed for any burden they sustain in the Church (for rather like the pharisees, 
Matt. 23.4.  they bind heavy burdens on other men's consciences, but put not so much as a finger thereto themselves) I cannot better compare them, then to those little statues, or angelets that we often see affixed to the pillars of our Churches, stooping the head, & bending the back, as if they did support the whole fabric, whereas they sustain nothing at all, but are rather themselves supported. Good cause therefore had Saint Paul to put in that caution to Timothy, 
1. Tim 3 6.  that such a one as he made choice of for the ministery of the word, should in no hand be a young scholar, lest he being puffed up, fall into the condemnation of the Devil. For indeed to suffer such to take a charge upon them, what else were it, but as if the trees of the forest should rest themselves under the shadow of the briar; the issue whereof was but this, the fire came out of the brier, and devoured the Cedars of Lebanon. 
judg. 4.  Such fruit as this well argues, what is the tree: 
Matt. 7.17.  and for my part I wonder not if such fruits as these like wild grapes, and crabs come up in abundance. For it is as easy (God wot) as lightly to run away, like an horse, with an empty cart: (as one well compares it, whom for his worth I deservedly rank with my best Authors) no matter to stand, speak, 
King on jonas.  and exercise after their manner, and with such dexterity to outrun their fellows (as hasty Ahimaaz did Cushai, 
2. Sam. 18.23.  though he had none, or but sorry news to carry) since they can be content to run the plainer, though the worse way. And so little cause is there to envy such, that in compare of these untimely fruits, the barren womb that bears no children may rejoice, 
Isa. 54.1.  and they that travel not, break forth and cry: yea, the desolate (in good time) may have many more children, than they that are so wedded. And happily these haire-braind upstarts, whilst they glory in their own shame, may be truly answered, as that Italian answered that busy body, cracking how early he had been up, and how much idle business he had dispatched, while the other lay in bed, that one dream of his was better worth than all the others business: and in the end, as it fell out in Zeuxis & Parrhasius their emulation, 
Plin. l. 35.  which had the mastery in his art, though the one perchance with his painted grapes (whereof there was the colour, but not the sap, or nourishment) might overreach some silly birds, (fond auditors:) the other with his figured artificial vail, (the true emblem of judicious silence) will overreach and go beyond many such superficial artisans as these: Only herein stands the difference, that whereas Zeuxis triumphing upon the fond birds arbittrement, imagined there was a picture under the others curious vail, where there was none; and therefore bid him draw his curtain: on the contrary, our insulting Novices think there is nothing at all covered under the vail of judicious silence: whereas indeed, as in the ancient Sileni (curious statues so cunningly contrived, 
Cael. Rh.  that while they were closed, they seemed rough hewn and deformed, but unjoined appeared most curious) there is much beauty within, though at first little show without. So that in the end all will with the Orator, prefer the discreet silence of the one, 
Cicer.  before the others fond babbling. And if Nature do nought in vain 
Aristot. l. 2 Phys.  (as the Philosophers hold) it is not for nought that our curious Anatomists observe that she hath given the tongue (the least, but most dangerous member of all other) most bonds and ligaments, even nine flowing from the heart, like so many reins to restrain and govern it, that it set not on fire the body's frame. Neither makes it any thing for these babblers (for so may I as justly term them, 
Act. 17.18.  as Saint Paul was unjustly) that the Apostles were inspired, since long ago it hath been ordered, that miracles, and extraordinary callings ceased with the Primitive Church: whereunto it was requisite as water for a new planted garden; but now, that it is come to further growth, unnecessary: or if they will needs look for miracles, such as these are as unlikely to be the subjects thereof, as dirt is to open the eyes of the blind (though Christ once powerfully used it to that end, 
joh. 9.6. ) a means rather to destroy, then restore the sight. And though it be a question among schoolmen, 
Aquin.  whether in the creation God first brought forth the flower, or the fruit, the seed, or the plant, the hen, or the egg (which is defined, that he brought forth all in their full perfection) yet now it is no question at all, but God proceedeth orderly to bring all things to maturity, and perfection by degrees, and so must man, if he will imitate his heavenly Father, or have his blessing. To be short, I have said enough to prove that this their custom should be no prescription unto me, and therefore giving care to that Prince of preachers, 
Eccl. 4.17.  who hath set down the summary of this my motive, That we should take heed unto our feet, entering into the house of the Lord, and be more ready to hear, then to offer the sacrifice of foolese I leave these Ba●tologists to that due account of every idle word they must justly make him, who hath made himself accountable for every hair. Now as I had sufficient reason, why these cords of vanity should not draw me the faster on, so it stands me as much upon on the other side, to demonstrate for your satisfaction, that it is a cause of great importance, and no bad, base, or by end that draws me back. God himself can witness with my conscience, that it is no excuse for negligence, or pretence for idleness, as if, with Salomon's sluggard, 
Prou. 6.9. & 10.  I did only desire a little more sleep; and a little more folding of the hands; or that like that drowsy shepherd (so famoused amongst the Poets for an afternoons nap of 57 years long) did intend to sleep out my life here in the University, as in a cave, or set up my rest (as Tully did his felicity after his turmoils) in vacation rerum omnium: 
Cicer. de Orat.  and like Is●achar, seeing the rest good, and the land pleasant, to sit me down between my burdens: so that, as one buried alive, there should want nothing but Senocas epitaph passing by the house of a sluggish citizen, 
Epist. ad Luc.  Hìc situs est Vatia; here lies one that only served to make one, qui nulla re alia nisi otio notus consenuit, only by keeping tale of the many years of his age, & standing, grew old, & died. For such a life, if it be any thing, at the best it is but as Pyndarus prizes it; a shadow, a dream: such a body, but the soul's sepulchre; and such a soul fit for nothing but to embalm a carcase, and keep it from putrefaction. But though such be the quiet, contented, and pleasing life we lead here in the University (which from the pleasant situation thereof hath long since won the surname of Bellositum) such indeed (that I may borrow the Italians proverb of Venice) that he who hath not seen it, and lived in it, cannot prize it (marry he that lives there, it costs him dear) though such, I say, be the content I find here, that had I lived never so many years, yet (according to the epitaph of that noble Roman, 
Aul. Gell.  who dying old, professed he had been long indeed, but lived only seven years, which free from the service of the Court, he had passed quietly at his country farm,) I might well number the days of my life only from the time I began my study here, and justly bless the means thereof, as far as ever Augustine did his friends liberality straining themselves to maintain him at the University of Carthage: 
Confess. ●●b. 4.  yet far be it from me to make that quiet, and content, which God hath given but as means for the furthering of better ends, my utmost end: or as (if I were in my proper place, where each body is quiescent) to set up my rest, and make me a Tabernacle here. No; man (I know) was expulsed paradise to labour, and not to make himself another paradise elsewhere for ease, and pleasure: And as far do I wish from our University all such priests as sacrifice here to Vacuna, the goddess of idleness, 
Alex. ab Alex.  as her Temple was removed out of the gates of Rome. For mine own part, as fearful, and as brief as the trump of judgement always sounded in Saint Hieromes cares, is Saint Paul's woe ever before mine eyes, 
Epist.  
1. Cor. 9.16.  if I preach not the Gospel: and when I leave my diligence in my calling, or love my ease, or pleasure more than that; nay, 
Ps. 137.6.  if I prefer not Zion in all my mirth, than God do so to me, and more, and leave me likewise, as indeed unless he leave me, I cannot leave his service. For (according to that reason, which that glorious Martyr gave the Tyrant, why he could not choose, but always remember the name of jesus) it is written in my heart, it cannot out. And therefore I will gladly make the Prophet's contestation my own, Let my right hand forget that little skill it hath, when I forget God's service; yea, let my tongue cleave to the roof of my mouth, 
Ps. 137.5.  and forget to speak, when it forgets to speak of thy word and testimonies. But though this ease and quiet hath not had power to captivate me, yet peradventure I stand off, as ashamed of the Gospel of Christ jesus, repenting me of my choice, as if, like Demas, I could be content to forsake the ministery, and follow the world. No; I shall ever magnify my calling, as my crown, & my rejoicing, and think myself much more bound to give thanks to almighty God in this behalf, than Plato, because he was made a Grecian, rather than a Barbarian: And so far ever was I from Hercules' crossway, 
Cicer. Tusc. qu.  to demur and debate the matter, that as if this one thing were necessary I ever minded, 
Luk. 10.41.  and intended it alone; and howsoever in other things I wish to put off childishness, and grow in wisdom as in years: yet shall I never be ashamed in this behalf, still to think, as when I was a child: but rather it shall be my daily prayer (as it was Gods for the Israelites when their heart was right) that the same heart be ever in me, 
Deut 5.29.  and for ever so affected to my calling. But happily as the loveliness thereof hath alured me, so the difficulty thereof now deterreth me, and the greatness of the charge, being as one terms it, Onus Angelicis humeris formidandum, 
Chrysost.  such a burden that the angels themselves would tremble to undergo it, doth so discourage me, that with Gedeons' faint soldiers, 
judge 7.  for fear I desire to be dismissed from this warfare, and being called to so great a charge, like fearful Saul seek to lurk, and avoid so troublesome a function. 
1. Sam.  Indeed if I thought it enough to pretend authorities, as that Braggadochian said, 
Ter▪ ●un.  he would be with them paulò post principia, after the fray was well begun, and the worst past: and good reason why, for fecerunt Herules & Pyrrhus; I have precedents enough before me to countenance my weakness, and fearfulness. For Moses thrice refused, 
Exod. 3.  and excused himself, even till God was angry: 
Ezek. 3.14.  Ezechiel, for all God so laboured to strengthen and confirm him; yet went unwillingly, yea in bitterness, and indignation of his spirit; 
jon. 1.  and jonas directly turned his back, & fled an other way. How many of the Fathers, whilst they took counsel with flesh and blood, withdrew their hands from the Lords plough. 
Paul. in vita Ambr.  This made Ambrose hide himself, and three times fly from Milan, and when he was miraculously brought back (after he had traveled all night, finding himself in the morning but at an other gate of the same city) though one of singular integrity, he sought to defame himself, to try if by any means he might avoid this pastoral charge. This drove Gregory Nazianzen to fly again and again to the study of Philosophy: 
In eius vita à scipso scripta.  And this caused S. Augustine 
Possido.  to absent himself from Churches where pastors were wanting, and even to weep, when (taken unawares) he was to be ordered, and to deprecate the Episcopal function (put upon him by Valerian) in these terms; Quid vis? ut peream? 
Aug. Epist. 148. ad Val.  as if it stood him as much upon, as his life, and soul's salvation came unto. But of all, Chrysostome is most plain in this point, Ex Ecclesiae ministris non arbitror multos salvari, 
Homil. 3. in acta Apost.  translating upon Ministers that hard saying of our Saviour, with what difficulty rich men shall be saved, because of the greatness of their charge, and their negligence therein. But though this difficulty have made many so backward, that the Lord of the harvest hath been forced even to thrust out labourers into his vineyard; yet, 
Matt. 9.38.  while I remember nihil esse difficilius etc. sed apud Deum nihil beatius, 
Aug Epist. 148. in inst.  etc. the one so balanceth the other, that I profess, the difficulty thereof, though I duly weigh it, yet weighing withal, from whom and to what end it is, it daunts me not a whit, but I rather in that respect embrace the pains and toil thereof, as those virgins in Eusebius did their martyrdom, running thereunto, tanquam ad nuptias, as if they were to meet their bridgroomes; and digesting the greatness of the charge (if I may compare small things with great) as that great Alexander plunged in a dangerous exploit, 
Quint. Curt.  boasted, that he had now encountered a peril parallel to the greatness of his mind: so do I rejoice, that in this depth I have met with that at once, that is alone able to employ and exatiate the infinite desire and ardour of my mind, (which God alone, that is infinite, can do, and the study of his will) and will ask, and challenge to itself all my strength, soul, 
Matt. 22.37  and mind with the powers, and faculties thereof, which as I owe of duty, so do I destinate to God's service: being thereunto lessoned by S. Augustin; Ingenium, 
Aug. epist.  prudentia, eloquentia sunt dona Dei: Cui meliùs seruiant, quam ei à quo donantur, ut ita custodiantur, augeantur, perficiantur? For no more than the rain could extinguish the fire of the sacrifice, nor the wind break the pillar of smoke ascending, no more can any difficulty break off what is destinated to God's service: neither indeed (a little to vary and amplify S. Paul's 
Act. 20.24.  phrase) is my life dear unto me, 
Act. 20.24.  or my pains precious, so I may attain that end, and finish my course with joy: Not that I contemn, or set light by the greatness of the charge, but rather work it out, as a case concerning my salvation with fear, 
Phil. 2.12.  and trembling Only I profess that (as I shall have occasion to say more at large) it produceth this effect with me, to make me, not more cowardly, but more cautelous, nor so much to prepare for flight, as to provide, and to arm myself the better, how to bear the brunt of the battle, and the heat of the day.  
But howsoever the perfection of this high calling hath rather attracted, than any way daunted me; yet it may be the consciousness of mine own infinite disproportioned imperfections make me (like him in the Gospel, that with a very small force was to encounter with a far greater puissance) thus in the plain field to give over: especially since according to our Philosophical axiom, there is no dealing or proportion at all, between that which is infinite and 
In tersinitum, & insinitum, etc.  boundless (such as is the study of Divinity) and what is finite, and straightened within narrow bounds (as is my small ability) I have learned of S. Augustine (whom (as he was wont to style Tertullian) I willingly call my master) that he, 
Prologue. in lib. Retr.  who cannot hold the first place of wisdom, should yet hold the second place of Modesty. And therefore I rather ingenuosly acknowledge my imperfections, then seek to colour or cover them with Adam's art, especially in compare of that transcendent reference, which man can no more comprehend, than (like God) he can measure the heavens with his span; and what the most absolute men are inferior unto, much more am I, that am inferior to so many. But to grieve and repine at mine inability, because there are many better enabled, were but an argument of an evil eye. Nay rather, as far as Moses was from grudging that others prophesied beside himself, who wished that all the people of the Lord might likewise prophesy; 
Num. 11. 2●  so far am I from murmuring at the Lords gifts, and graces elsewhere, that I heartily wish not only those many, but even all the Prophets & Ministers of the Lord were before me, for the better building up of the body of Christ: and I shall ever rejoice with that worthy Lacedaemonian in behalf of his Commonwealth (after he had stood in election, 
Plut.  but missed to be in the number of the 30. Senators) that the Church hath so many hundreds better than myself, in whose rank & number I am not worthy to stand. And I shall ever thank amighty God, that I have in some measure received of his fullness, (& am in hope yet to receive) neither can I deny but that I have had a child's portion, yea larger than many that are every way my betters; yet as I dare promise nothing of myself, being but one of his meanest instruments for the building of his Temple: so will I despair of nothing because of my weakness, knowing that the Lords arm is not shortened, but his ability still the same to perfect his power in weakness, that the glory may be wholly his.  
And for mine own part to help the matter what I may, I will only use the wise man's sovereign restorative for the repairing of my strength: that is, whereas the instrument is blunt, and dull, to put the more strength thereunto, and add the more to my studies, and endeavours.  
It is not then any bad, base, or by end, that diverts me, neither is it a cloak for idleness, nor figge-leaves to cover nakedness, that I seek: neither is it any loathing of the Manna I am to feed upon, that takes away my stomach, nor the narrowness of the way, that makes me to balk it, nor the height of my calling, nor mine own unworthiness, that can separate me from Christ jesus.  
What then may be the cause of this my Fabian-like cunctation and long pausing? in a word; a due, and serious consideration of the length, breadth, 
Eph. 3.8.  and depth of the great mystery of godliness, the study of Divinity that I undertake; which I have found right like that river the Fathers compare it unto, 
Greg.  wherein, though the lamb may wade, the greatest Elephant, presuming on his own strength, may swim, and sink at last: such is that unaccessible light wherein God inhabiteth, and that wisdom of God, whereof Saint Paul cries out, 
Rom. 11.33.  O altitude, being unsearchable almost, and past finding out, at the least wise, not to be found on the sudden, nor attained unto like Angelical motion, in an instant, nor to be gotten like Hesiods Poetry, or Esop's eloquence, in a dream. 
Preface in Lull.  Let the vain Lullists boast of the prodigious proficiency of some of their sectaries, that by the rule of their great art of Idiots, in a short time proved excellent Clarks, and attained to the summary perfection of all Arts and Sciences. And let our profound Bacon measure other wits by his own, and undertake, by his method, to teach the three learned tongues; Latin, Greek, and Hebrew, in three days a piece: (I would soon have credited him, if he had said so much of the three next principal tongues of our European world; the Italian, French, and Spanish, whose facility is such, by reason of their exceeding affinity with the Latin, that a scholar may go very near to attain unto them in the like term of time:) It is not so in the infinite Abyss of the study of Divinity, wherein one depth doth call upon 
Psal. 42.7.  another, and now that special inspirations are ceased, there is no such precocitie, or sudden ripeness. But what Hypocrates saith of physic (which concerns the health of the body) is much more true in Divinity (which concerns the health of the soul, 
Hipp. proem. in Apho. ) that vita brevis, & are longa; it is not the short span, or scantling of any mortals life, can measure the length thereof, but even the Angels, and Saints in heaven, after this lives unperfit glass is broken, find work enough in this divine study, to employ themselves for all eternity.  
No wonder then, if all our endeavours in compare can do no more, than (according to S. Augustine's vision, 
Possidor. in eius vita.  walking by the sea side, in deep contemplation of the Trinity) as if a child with a cockle shell, should labour, by continual laving, to empty the main ocean sea into a little ditch, (the one, if we look here for exact comprehension, being as endless as the other.) And though it be a fond, & ridiculous question that Velleius the epicure makes in Tully, 
1. De Nat. Deor.  that if God did indeed make the world, how, or whence had he ferramenta, & machinas, instruments great enough for so great a work: yet it may with better reason be doubted, how a mortal man can possibly frame fit instruments proportionate to the immensity of such an immortal work. For when all is done, (as a Philosopher said) all our knowledge makes not up the least part of our ignorance: yea, (as a father better observed) our highest degree of knowledge is to profess ignorance, since what we see here, 
Rom. 13.12.  we see but unperfectly, as in a glass; these imperfect shadows being only conveyed as it were by setting perspective glasses from so far a distance, as the heaven and earth are distant.  
Since then all our lives labour can attain to little more than the alphabet and rudiments of this infinite study, blame me not, if I, having yet scarce dipped my foot, nor gone up to the ankles in that river of Ezechiel, 
Ezek. 47.3.  be somewhat timorous how I go further on, before I have fathomed the depth thereof, and found some ford or passage. For if the greatest Orators at the Rostra, being to speak but before the people in civil affairs, (as Tully often professeth 
Cic.  of himself) did quake every joint of them: 
Totis artubus contremisco.  and (according to the Poet, Lugdunensem rhetor dicturus ad aram Palluit, ut nudis qui pressit calcibus anguem) were so appalled, as if they walked among snakes, because they ventured in trial the extreme hazard of their fame, & credit for ever after: how much more ought we to fear, 
2. Cor. 2.17.  and tremble, standing in his Temple, the place where his honour dwelleth, and speaking in the sight of God, Men, and Angels. And therefore I think, I have the same reason to borrow respite, as that Philosopher had to defer his resolution from day to day of Hieroes question concerning God, 
Tull. l. 1. de nat. Deor.  because the further I go, and the more I think of these Divine mysteries, the more difficulties I meet withal. I must confess indeed, there was a time heretofore, when dulce bellum inexperto, I thought I might with as great facility promise, and perform a sermon, as I had done heretofore a declamation: but as while the sun shines not, the house seems clear, but the sunbeams once shining in at the windows, so thick of motes, and dust, that it hath gained a proverbs place to make comparison of thickness thereunto: so now (& not before) that I am a little enlightened, and entered, I see those wants and imperfections, that before in the shadow of Philosophy I never dreamt of, and those difficulties I heretofore did little think of. Indeed if I could content myself with a perfunctory performance as many do, it may be, little ado would serve the turn: but I dare not so take up my rest, when as my very soul and eternal life is at stake and pawn upon it; fully persuading myself, that if my pains exceed not the complemental formality of these pharisees, 
Calvin. in Exod. 30 ●3. & Gen. 23.15.  I shall never come to the kingdom of heaven. Wherefore as the shekel of the Sanctuary (as interpreters do gather from divers passages of Scripture) was double to the common shekel: so do I well perceive, that double pains, and space, to that I heretofore bestowed in my other studies of Phosophie, and humanity, is requisite to sanctify me for the Lords Sanctuary: and howsoever it may be faulty in other civil, and worldly affairs, which Apelles was wont to reprehend in curious Protogenes, 
Plin. l 35.  Quòd manum de tabula continere non potuit, thinking it never perfect enough; yet in Divinity, Zeuxis reason will answer any that is reasonable, 
Plut.  Diu pingo, quia pingo immortalitati, that as he was wont to be long a drawing, because he desired so to draw, that it might last for ever: so in this divine study, we must have the longer leave to limate the lineaments of our portraicts, because the impresses we make, are to hold their impression for all eternity. Experience teacheth us, that every trivial mechanic trade, doth ask at least seven years apprenticeship, or learning (for so the French word signifieth) and that so much more time is allotted to each work, by how much the work is more exquisite; how then can they be excused, that so far abase the valuation hereof, (as though there were no difference between prophesying, and selling doves in the Temple) and in stead of polishing the corner stones of the Temple, for haste, daub it up with untempered mortar.  
I fear, I confess, the woe of such negligent workmen; and fear withal, I should prove no better, did I like those hot-spurres, unripe and unready as I am, make so sudden an adventure. For as those captive kings said of Gedeons' young, and therefore unwarlike son, Such as the man is, such is his strength: no wonder, if as young David I cannot yet march in complete armour, neither yet upon the strength of a little meat dare Eliah-like undertake so great a journey, neither yet in this weakness venture (in public) into the open air to my further danger, but rather keep close within, till I grow the stronger.  
There was five years silent hearing enjoined a Pythagorist for the learning of his symbols, 
Laert.  and therefore with safety may I a while await like Elihu upon the words of the ancient, thereby to aspire to the knowledge of our christian mysteries. And indeed our Universities hath well provided in this case, calling none to public course of preaching till he be of four years standing Master of arts: which authority though it might justly sway me, since when we proceed we are bound by a formal oath to keep the customs, 
Tu iurabis, etc.  as well as the statutes and privileges of the University; yet have I also a greater authority then that for my warrant, even that of our Saviour, (to pass the like example of john Baptist his Coetanean, 
Luk. 2.  born the same year) who being the wisdom of his Father, in whom is the fullness of all graces, so that he could aswell have preached at twelve years old, as have disputed with Doctors: yet because it was the manner of the jewish synagogue, (grounded upon the example of joseph, 
joseph. antiq.  that came to his authority, and of David, that came to his kingdom at those years) not to profess, or teach publicly before that age, undertook not the charge of a Priest, or Prophet, till he were thirty years of age, as all Comments gather out of Saint Luke's computation. Whereupon S. Gregory makes an excellent collection fitting my purpose, Redemptor noster in coelis, 
Gregor. de curâ Past. part. 3. c. 26  Doctor Angelorun, ante tricennale tempus noluit fieri doctor hominum, ut praecipitanti vim saluberrimam timoris incuteret, cum ipse qui labi non poterat, perfectae vitae gratiam non nisi perfecta aetate praedicaret; whose actions I ever held for instructions, and herein his example a perfect law, in so much that I am emboldened to commence my suit (being the like with his) in the same terms, that my Master (S. Augustine I mean) hath taught and done before me, 
Possidor.  who (as Possidorus his scholar witnesseth) soon after he was unexpectedly ordered, called by good old Valerius Bishop of Hippo (a man of great sanctity, but inferior in learning) to be his coadjutor in his Episcopal function (for his part out of an admiration, and high conceit of his learning, though as himself confesseth, at that time he was set to guide the stern, before he knew how to handle the oar) with such incredible vehemency, earnestness, and importunity (even with the same that Paul adjureth Timothy before God, 
2. Tim. 4 1.  and before the Lord jesus Christ, that shall judge the quick and dead at his appearing) doth beseech and implore Valerius; Obsecro te per veritatem & severitatem Christi, per misericordiam & judicium eius, per eum qui tantam tibi inspiravit charitatem erga nos; and again, ipsam charitatem & affectum imploro, for which he professeth he had made great suit by friends before time, 
Seneca. magni emit. qui precatur.  impetrare volui per fratres, & nunc per has literas volo; but what is it that he would buy so dearly, with all these importunate prayers? a matter, surely he thought highly concerned him (and therefore out of his judgement I have reason to think it also greatly concerns myself) all is for this in conclusion, ut miserearis mei & concedas mihi ad hoc negotium quantum rogavi tempus: 
ad finem Epist. predict.  (as seems by the circumstances about a years respite) S. Augustine might well think this enough for him, and hath herein also said enough for me, his case being an Idea, and sampler of mine own. But least relying upon bare authorities I incur Socrates' censure of the Sophisters of his time, whom (because when they knew not how to tell their own tales, they used only to cite others authorities) he compared to idiots, that making a feast, are glad to send for fiddlers in, because they know not otherwise how to entertain the time with plausible discourse of their own: I will also interpret his mind, and mine in mine own phrase.  
To use then a little variation, my suit in effect is the same with his to redeem time (or (as in some of our stricter colleges, where there is large allowance of all things save vacant time) to borrow a few days) and (according to that excellent counsel our Saviour at his departure, gave his Disciples to tarry at jerusalem) to keep here at the University, till I shall find myself endued with power from above, and furnished with gifts meet for so high a calling; lest showing myself abroad before riper years, and endowments suitable, some more ancient tax me, as Eliab did David his younger brother, 
1. Sam. 17.28, 29.  Quare veristi? ego novi tuam superbiim & nequitiam cordis tui, since I cannot reply as David did, Quid feci? nunquid non verbum est? Having proved my cause, which I hope will prove allowable, tending to no other end, but (with him, who by deliberate delays & stays wearied Hannibal and re-established the ruinated estate of Rome) cunctando rem restituere, to strengthen and enable my weakness by a little stay: that so (to pass the Poor Virgil, Quamtum vertice, etc.) I may according to our saviours description of good seed in good ground, by taking deeper root, bring forth better fruit; and having according to the first, and best course of nature, an evening and a morning for my day, an evening for contemplation, rest, & repose, and a morning, for labour, and exercise, I may in the one, make my wax, and comb, and in the other, bring honey to the hive, in the one, gather my stubble, and in the other, make up my full tale of brick; in the one, by my private meditations (as Moses in the wilderness) learn to feed my flock; in the other, being sent with Moses, call the children of Gods spiritual Israel from the flesh-potts of Egypt, their concupiscible bodies, to the land which flows with milk, and honey; from the bondage of their spiritual Pharaoh, to the glorious liberty of the sons of God. And you, seeing the fruits of my labours (whom next God I ever willingly remember, and thankfully acknowledge, both the plantors, and waterers thereof) may thereby be induced to give me your blessing, and therewithal your hearty prayers to almighty God, that it please him so to increase in me his spiritual graces, that I may still go forward from grace to grace, and from virtue to virtue, till I become a perfect man in Christ jesus.   

His meditation upon the Calling of the ministery at his first institution unto it.  
I Know my unclean hands, O God, are not fit to carry thy Ark, or touch those things that are hallowed, and consecrate unto thee, my polluted lips most unworthy to take thy name into my mouth. What am I that I should speak unto my Lord, by prayer, from my self, and others, and yet live, much less speak from my Lord, by his word, unto others to make them live in thee? yet since it hath pleased thee to call me, standing idle in the marketplace, and attending the vanities of this world so early into the vinyeard, it behoveth me to labour, and willingly to bear the heat of the day, and gladly (while the light of the Gospel lasteth) to do the work of my heavenly Father, the works of light. It is a burden, indeed, that I undergo, but thine, O Christ, and therefore light, and easy; it is a yoke, but thine, and therefore sweet. Much more blessed are thine, than the Servants of Solomon, much more blessed, since in this ministery the heavenly Angels are their Servants: not unto us, not unto us, Lord, but unto thy name give the glory; thou art still the same gracious God, that showest grace unto the humble, and callest Publicans, and sinners, and poor silly souls (such as wear thy fishermen) unto thee, because thou art able to get thee praise out of the mouths of very babes, and sucklings, and even of stones to raise thee up children: and with the folly of thine to confound the wisdom of the world, let my soul therefore ever magnify thy holy name, because thou hast ruised me out of the dust to stand before thee, and hast showed me the light of thy countenance, and let mine eyes see thy salvation. To be a servant of Servants was once a curse, but to be a servant of one of thy servants, is one of the highest blessings; thou thyself being Lord of all, deigning to serve thy Servants, washing their feet, and it being an office wherein thy blessed Angels do rejoice. But howsoever it is an honourable calling, yet it is unto thee a service, and not unto ease, or pleasure. Those that are in Princes Courts may go in soft raiment, and live at their ease, but not so they that serve in thy Courts, O Lord. Thyself didst begin thy preaching with a fast of forty days, and didst enjoin to all that did follow thee to leave all earthly pleasures, which together with the world, they were to forsake, & in stead thereof to take up thy cross, that so thy members maybe conformable unto their head. Men are all borne to labour, as a spark to fly upwards, it is a curse that followed man's fall: but to labour in thy vineyard, is a blessing following man's repairing, and redemption to keep and dress thy Paradise, thy enclosed garden, as it was Adam's charge, in the happy estate of his innocency, so is it now the Ministers, after the happy restoring thereof. Thy vineyard lay desolate, and the wild boar of the forest spoiled it; but thou hast new digged, planted, and hedged it, and built a Tower therein, and thou hast set it forth at a price to thy Ministers to be the Keepers thereof; wherefore if it yield thee not the fruit, or do not well entreat thy servants, or suffer it to grow waist, they can look for no other but to be cast thence out of thy paradise. Not without a cause did thy servants rejoice that they were thought worthy to suffer for thy sake, and thy Martyrs gladly shed their blood for the seed of thy Church, and to water what thou hadst planted. Thy first grace to thy servant Paul, after thou hast chosen him for a vessel of thine honour, was to show him what great things he should suffer for thy sake, as thou hast done before for ours: but, alas, let us do what we can, or suffer whatsoever we are able for Christ's sake, yea though we should lay down our lives for him, or his sheep, as he for us, and them, yet wear we but unprofitable servants. Nevertheless as blessed were the paps that gave thee suck, so blessed also are those, whom thou hast made the Nurses of thy Church to give them meat in due season: blessed the womb that bore thee, and so that which bears thy children: the womb indeed that bore the Lord was delivered without pain or labour; but thy children must be borne with labour, and travel, and the Ministers are as it were daily to travail in birth with such as are begotten by them unto thee, but they soon forget their travail, and rejoice, so that children be borne unto thee, and thou makest them fruitful, and takest away the reproach of their barrenness.  
I know, Lord, I am no more able to do the service, than thou hast need of my service, and yet since it hath pleased thee, though all-sufficient, and all-powerful of thyself, to use the weak things of this world as thine instruments thereby the more to manifest thy power, able to work by the most unlikely means, I humbly, and willingly yield myself (as if I were even now in thi●e hands new to be framed, and created) as clay to the hands of the Potter, to be made whatsoever vessel, either of honour, or dishonour, (yea though it wear to be an Anathema) to thy service. For now that I have 〈◊〉 my hand to the plough for the tilling of that good ground, wherein the seed of thy word is to be sown, I may not look back to Sodom, to the world, whence thou hast called me, but wholly intend the work thou hast set me to do. Thy servants must know they are under a Taskmaster (though a righteous one, unlike those of Egypt) that will duly, and daily exact their work of them, and see that having straw given them, they make brick for the building of thy house, and multiply the Talents committed unto them. And now there is a woe for me, if I preach not the Gospel, and that sincerely; not can I (unless I will be worse than Baalim) for a world go farther, than thy holy word will warrant me. Grant, O Lord, that my delight be wholly in thy word, that I may think always I therein hear thee speaking, and as thy sheep, knowing thy voice, may follow the shepherd of my soul whether soever he call me.  
O let not the book of thy holy word, I beseech thee, be a sealed book unto me, but thou that hast the key of David, the Lamb that art only found worthy to open it, unfold it, and give me an understanding heart, (which, above all things, having undertaken so great a charge, I desire with Solomon) that I may be a right dispenser of thy holy word, and go out and in before thy people. For I know, Lord, they which will preach in thy name, if thou send them not, and assist them, are but like those, who, without authority from thee, would cast out devils in thy name, which prevailed against them: yea even those whom thou hast called, and set apart to thy ministery, if they do not well, and abide in thee, and thou in them, the devil will enter into them, as he did into judas, and make them the sons of perdition ten times worse than before. Give me grace therefore first to direct mine own ways according to the dictat of thy holy Spirit, and word, that beginning with myself, and so speaking out of the treasure, and abundance of my heart, and knowing the things which belong to salvation, I may be blessed, if I do them: let me first work out mine own salvation with fear, & trembling, and so save both myself, and others, lest otherwise I be beaten with many stripes: First, O Christ, make the vessel new, make me a new man, and then put in new wine, turn thou my water to wine. And because thy Ministers are as the eyes of thy mystical, and military body (for as thou art the light of them, so they are the light of the world) O let there be no beams in their eyes, who are to be eyes to the blind; but make their very feet to shine as the stars in the firmament, make them convert many to righteousness, and being first guided by thee, the bright morning star, let them become themselves stars also (though shining in the night, and with thy beams) to guide, and direct others to the house of the Lord, that so having found the Messias, they may, wi●h the wise men, noise it abroad, and cause others, as Philip did Nathaniel, to come & see. O make them lamps to burn always before thee in thy Temple, willing even to consume themselves to give light unto thy house, and ready being set on fire, as it were in a burnt offering spend themselves for thine, and thy Church's service; and let me, the least of them all, find grace with my Lord, to see my candle also lightened by the Father of lights, and so set it in thy Temple, not suffering it at any time to be removed out of the Candlestick; but in thy mercy as thou didst increase the widows oil, all the time of the famine; so also increase thy grace in my lamp, that it may, with the wise virgins, be found burning, and shining at the coming forth of the Bridegroom, and so I received into the rest of my Master. Guide the Army of thy Ministers with thy principal spirit, O Lord, & lead them out of Egypt with a stretched out arm, that all the powers of darkness, bandied especially to assault them, prevail not against them. It is Satan's desire to grind and winnow them, to make the watchmen of thy holy city to sleep, that so it may be betrayed. Out of his hatred to thee, he seeks most to persecute these, whom thou hast set in thy stead, that the light of thy Temple being extinguished, and put out, and their Candlesticks removed, he may walk himself in the dark, and that their eyes being darkened, the body blinded, may fall into his pits, and snares. Thou therefore, O God, go forth with our Armies unto battle, the cause is thine, set bounds unto the raging sea, that it overflow not thy holy Land.  
And now, Lord, since I am come into thy service, and have left all to follow thee, let me never leave thee to follow any other thing. For as thou couldst never have chosen a worse servant, so shall I never find so good a Master, or meet with such a service, it being fit only, indeed, for thy heavenly Angels: but because it hath pleased thee (as that King) to set earthen vessels among the golden ones of thy Temple, therefore as every creature, even the silly worm doth strive to do the service, in his kind, and order, so among the unworthiest of them, do I present my humble service unto thee, and knowing not what other thanks to render thee, who hast made me fellow-servant with thy Angels, (that are ministering spirits, sent for the good of thy chosen) I will even render thy grace unto thy glory, and joyfully yield up myself, and my soul, which thou hast so graciously accepted, unto the hands of my faithful redeemer: there is nothing worthy to have part with thee, nothing shall usurp thy right in me, or rob thee of thine honour. Though, O Lord, it is not I that do, or can do thee service. It is thou, that servest thyself by me, as by an instrument: I have not so much as moving of myself, it is thou that workest in me both the will and the power. I am of myself but a jarring instrument, quite out of tune: it is thou that tunest me, and makest what soever music, and harmony is in me, that so I, among the rest of the Levites, might with joy, and mirth help to bring home thine Ark unto Jerusalem, that is above. I have nothing that I can call properly mine own, but my sins, weakness, and imperfections, and wretchedness: whatsoever is else in me more than these, is thine O God, of thy free gift, and grace, and therefore bound unto thy service.   

A meditation upon the first of the seven penitential Psalms of David.  Psalm. 6. vers. 1. 
O Lord rebuke me not in thine Indignation, neither chastise me in thy displeasure.  
I Require not, O Lord, that thou rebuke me, or chastise me not at all: it being the prerogative of thy children here in this world to be chastened, and punished for their sins, whereas thou sufferest the wicked, without troubling, to heap up wrath against the day of wrath, till they have filled up the measure of their iniquity. My sins, I know exact chastisement, only I desire that thou correct me in thy mercy, not in thine anger, as a son, not as a bastard, with the correction of thy Israel, not with the plagues of Egypt, to amendment, not destruction, to the humbling, not the hardening of my heart, to my comfort, not confusion: that thou reaching out thy helping hand, as thou didst to Peter, when he was sinking, I be not overwhelmed in the waters of temptation, or as the burning bush, or three children, be not consumed in the fire, and furnace of affliction: but that they may be to me as the whale to jonas, not to swallow, but to preserve, and to my sinful soul as salt to tainted flesh, to keep it from putrefaction. Set bounds, O Lord, to the raging seas, that they overflow not, and put thy bridle, and hook into the mouth of the beast, that it devour not the heart of the Turtle. If thou rebuke in thy wrath, who can bear it, if thine anger be kindled, yea but a little, who can stand before thee, if thou but touch the mountains, must they not smoke for it? The least breath of thy displeasure is able to blast all the beauty of the world, and as a word of thy mercy made all, so a word of thine anger is able to destroy all. How glad would they be, that bear the insupportable burden of thine anger, if in exchange thereof, the mountains would fall upon them, and the hills cover them. Oh how light a load are the greatest mountains in comparison of thy least heavy displeasure? At the day of thy wrath the heavens shall be rolled up as a piece of parchment, the stars fall from the firmament, the moon be turned into blood, and the sun darkened: then, Lord, who am I withwhom thou shouldst be angry, or what is flesh and blood, what silly man that thou shouldest strive with him? Turn the edge of thy wrath, O Lord, against those principalities, and powers of darkness, that resist thee from us poor souls, that submit our earthen vessels even to be broken in pieces by the Potter that made us. O thou Lion of the Tribe of of judah, spare them that lie prostrate before thee▪ and pardon us, if not thy punishment, yet thine anger: then if thou killest us, we shall love thee, and in death itself remember thee, in the pit give thee thanks.  Vers. 2. Have mercy upon me, Lord, for I am weak; O Lord heal me, for my bones are vexed. 
O God, whose mercy is thy greatest glory, and whose glory, and power is most seen in man's weakness, and frailty (as wherein there is no other power seen) let not thy invincible strength strive with so weak an adversary, as an arm of flesh; wrestle not, O God, with thy poor servant (as with jacob) unless (as unto him) thou change his name to Israel, and give him the blessing of prevailing with God. For, O Lord, thy iron rod, if it, as that of Moses, he turned into a serpent, would soon devour ours, and if our earthen vessels should encounter with thine, stronger than brass, how can they escape breaking, must not our weak ships, if, driven with the tempest of thine anger, they fall upon that rock of thine, be needs grinded into their own elements of dust. Therefore be merciful unto me, O Lord, because I am weak. The strong will arrogate the glory to themselves, and say, by the strength of their own arm they have gotten themselves the victory, but in showing mercy to the weak, not unto them, but unto thy name thou givest glory. For there are none so reprobate, but in thy mercy to the weak, they will confess that it is the finger of the Lord. Let not then the sunshine of thy grace go down in thy wrath, but refresh, and relieve a poor Lazar, a weak fainting soul, lying begging at the door of thy rich mercy, and desiring to be satisfied but with the crumbs, that fall from thy heavenly table, with the least (if any little) of thy graces. For thy least grace (as those five loaves) is able to suffice thousands, as thy least anger (if thy mercy should not meet and kiss it) were enough, as an other deluge, to overwhelm the whole world. That is the two-edged sword, that pierceth the very bones, and divideth unto the marrow; so that for selfe-guiltines, and horror thereof, my very bones are vexed, and even that small strength I had powered out, as water, upon the ground. It is only the pouring out of thy bowels of compassion, that can gather me up again, only the sovereign hand of thy mercy, that can heal the wounds, wherewith the severe hand of thy justice hath so deeply impierced me.  Vers. 3. My soul is also sore troubled, but Lord how long wilt thou punish? 
IF thy lightning▪ O Lord, had only ceased on my bones, and had not past my bodily sheath, and entered into my soul, my spirit (like a faithful companion) should have given some rest to my earthly tabernacle, and helped to heal my infirmity: but a wounded spirit in a bruised, and broken body, who can bear? Thou hast melted my very soul within me, the venom of thine arrows hath drunk up my spirits: so that now both my body is vexed, because my soul hides itself from his comfort, and because thou hidest thy face, my soul is troubled. And in what waters doth that Behemoth delight to drink, but in such as are most troubled, who now (like a cunning fisher) hath laid his baits, and hooks in every part of my soul, while I in these troubled waters am not able to discern or discover them: but since thou hast sent thine Angel, O Lord, (as into the pool of Bethesda) to trouble the waters, and they are gone over my soul; and my body (with jonas) is cast into the tempest, O let me come out in thy good time, whole, and recured of all my infirmities, let the tempest of thine anger be at length appeased. How long shall my sacrificed soul under this altar of flesh, wherein it hath been so long crucified, cry unto thee; how long Lord holy, and true, before thou wilt hear the voice and avenge the cause of our martyred spirits, justly complaining against the men of the earth, our earthly lie members? Thine answer is, but for a little season: but even a little time, O Lord, seemeth long without thee, and as a thousand years is but a day with thee, so a day is as a thousand years without thee. But is this a question for me, who can make no end of sinning, to ask, when thou wilt be pleased to make an end of thy punishment? May not thy answer be to me justly the same with that of jehu to sinful ahab's motion of peace: what hast thou to do with peace, as long as the iniquities of jesabel, nay far worse, remain in thee? True Lord, if thou still look on me with the eye of thy justice, (which is as those eyes which kill, what they behold) I know thou must needs still punish me, since the bow, and sword of thy justice never depart empty from the battles of the Lord against sin, and sinners: but thou hast two eyes, O God, one of justice, another of Mercy: O let thine eye of justice look upon the merits of thy Son, an object able to delight even that just eye: but bend thine eye of mercy upon the miseries of thy servant, that so when thy justice hath seen my miseries made his, his merits by thy mercy, may be made mine.  Vers. 4. Turn thee, O Lord, and deliver my soul, O save me for thy mercy sake. 
IF thou but turn thee, O Lord, and look graciously out of heaven upon me, the powers of darkness, with the shadows of death, will at thy first fight, as at the day breaking fly all away: but because I turned from thee with my Father the first Adam by pride, and returned not unto thee by humility with thy Son, the second Adam, but would needs leave jerusalem to go to jericho, therefore am I fallen among thieves, who have spoiled and wounded me, leaving me nothing but a cureless body, and a careless soul, that sending out perpetual streams, and issues of blood, ready presently to die: this not knowing, but denying thee his Maker, by whom only it is able to live. O if thou wouldst but turn aside with the merciful Samaritan, or turn back, as to the woman diseased with a flux of blood, or turn thine eye only upon me, as upon Peter, my wounds should be washed, the issues of blood stopped, and my denial pardoned. Turn thee therefore, and remember David's troubles, O Lord. Shall the hand of little David, O thou most mighty, if a ravenous bear break into his flock, and steal away a sheep, or if a roaring Lion sally out of his den, and rend away a lamb from him, be able to deliver them both from the mouth of the bear, and the paw of the Lion; and shalt not thou be much more able to rescue the sheep of thy fold, and lambs of thy flock? Or is that wild beast of the wood, or that roaring lion, that going about hath long sought, and now, while thy face is turned away, hath found whom to devour (even my dismayed soul) able to make greater resistance against thee, than those against David? Or was his Flock dearer to him, them thine is to thee? Or can David become more merciful, than his God? Or, if thou be that gracious God of whom David hath so often sung, that Thy mercy endureth for ever, thy mercy endureth for ever, is thy mercy come now utterly to an end, or hast thou forgotten to be gracious, and shut up thy bowels of compassion for ever and ever? Or what is it; is my sin greater than it can be forgiven, that so my wickedness should exceed thy goodness? No, no, none of these. If David delivered his lamb from the paw of the bear, thou deliveredst David from the paw of the Lion: if he loved his flock, by which he lived, sure thou must needs love thine for whom thou diedst; nor is it likely, that thou hast shut up thy bowels of compassion, since thou hast opened so large an entrance for us in the side of thy Son, wherein all thy tender bowels of compassion are laid up: and how can our sins be above thy mercy, when thy mercy is above all thy works, and and thy works above all others works, nay when our wickedest work hath something good in it, being an action, and so done by thy virtue, but thy least goodness hath in it not the least evil, being, like the Author, full of perfection. Turn thee therefore, O Lord, and deliver my soul, O save me for thy mercy's sake.  Vers. 5. For in death no man will remember thee, and who will give thee thanks in the pit? 
THou, O God, art the living God, the God of the Living, and of the Land of the living. While we live, we are bound to remember thee, & though we are worthy to die, yet death is not worthy to take away the remembrance of thee. Thy glory, and praise ought to be eternal, as thou art. Let them not perish then, O Lord, whom thou hast created unto that end, the most excellent end of all things created. How few such swans are there, O God, who sing unto thee in their death, and perishing how few that will remember thee, with jonas, in the belly of the whale, or with joseph in the pit, or with Daniel in the lion's den? who will not rather with Ezeckiah mourn, when they are to go down into the pit, and with job, being cast down, curse the day of their birth, and show themselves almost forgetful of all thy benefits; so far will they be from giving of thanks. In the pit there is mourning, and howling, and gnashing of teeth, but the voice of the Turtle, and the singing of birds is not heard there, the joyful shout of a King is not heard among them. It belongeth unto the Followers of the Lamb, in that everlasting Sabbath, and jubilee to sing perpetual halleluias, and to cast down their crowns before thy throne, and to give thanks, glory, and honour unto him that sitteth thereupon: and yet it belongeth unto us also, O Lord, in what measure, and proportion we are able, to do thy will on earth even aswell, though not so well as it is done in heaven. O let not Isaac only, but even Ishmael live in thy sight: let us sinners also live, and not go down altogether into the chambers of death; not because we are worthy but to glorify thy holy name. For the confession of Sinners, as of thine enemies, is most glorious.  Vers. 6. I am weary of my groan, every night wash I my bed, and water my couch with tears. 
DId holy David, a man after Gods own heart, feel the hand of him, whose heart he so well pleased, so angry with him, that even in the night season, when others eyes quietly reposed themselves, his flowed so abundantly with tears, as if he would have washed both his eyes, and bed, (the places where his Adultery began, and ended) from the defilement of his sin? Oh then why should I be weary of my groan? For what tears will serve to wash out my Leopard spots, or cleanse my Ethiopian hue? If I had a fountain running in my head, with jeremy, to make up lamentations, yet wear it all too little; but I, as if the very fountain were dried up, am become harder than the rock in the wilderness stricken with Moses rod: for that gushed out with abundance of waters, whereas I shed no tears when the Lord striketh. Thy servant, O Lord, is a suitor for every plant, which thy heavenly Father planteth, because it shall never be rooted up again: but let all thy plants O God, be watered with the tears of repentance, and then they will be fruitful indeed, and bring forth even an hundred fold. They are the most acceptable drinke-offering unto thee, and more pleasing than if rivers of oil were powered out before thee. These do, as it were anew baptize us in Christ jesus, and wash away the filth of our flesh, as the waters of jordan did Naamans' leprosy, or as those waters of Bethesda, which, when they were troubled, every one knew there was an Angel in them, and that some cure should presently be wrought. No water so precious, and of such virtue, as tears distilling from a repenting heart; it holdeth the next place to the water of life, and is as the water powered out upon Elias sacrifice, which was consumed with fire from heaven, or as a heavenly dew returning thither from whence it fell, and falling down again in showers of grace, and mercy. To other men, and in other causes, tears are like the bitter waters of Marrah, but when the children of Israel, God's children drink thereof, they are streightways made sweet, and pleasant. For what if they now sow in tears, they shall hereafter reap in joy, and the eyes of the Spouse, that are now as doves eyes, over the rivers of water, ever mourning and weeping, shall hereafter, when all tears shall be wiped away from them, instead thereof, be filled with laughter, & anointed with the oil of gladness above all others. How oft is it mentioned that the tears of the godly come up to the Lord, being only their property, whereas all other tears do descend, naturally to move upwards towards heaven. And indeed though the heavens be as molten brass, these (much more powerful than the drops of rain, whose often fall, doth hollow, & pierce the hardest stones,) would supple, and mollify them? We find in common calamities they move the most obdurate heart to pity, yea even to a sympathy in our sorrows, and one enemy forgives another, and relents; if he seek it with tears: much more will they move the Lord to mercy, who styles himself the God of pity and compassion. Wherefore Christ professeth himself wounded, and overcome with the eyes of his spouse. No water, but the tears of repentance is of force to quench the fiery darts of Satan, and put out the flames of Hell kindled against us. Therefore I will be no more weary of my groan, but every night will wash my bed, and water my couch with my tears.  Vers. 7. My beauty is gone for very trouble, and worn away, because of mine enemies. 
ALl worldly beauty, alas, is nothing else but vanity; what more goodly than that of the Lily of the field? (Solomon is not so glorious) yet how soon it vadeth, and perisheth? but, alas, the loss of this outward beauty were nothing, though the sun look upon me in the heat of affliction, while I keep thy vineyard, I may be black, but comely: but my loss is of that inward beauty, wherewith thy Spouse, the faithful soul, is all glorious within. I know, Lord, thou hadst once new made me after the image of thy divine beauty, which all the beauty of the world cannot so much as shadow, but I have fallen, and defaced it, that now it cannot be known whose image, and superscription it is: and now that the beauty of my flourishing is gone, what remaineth, but the old man, full of the wrinkles, and furrows, and frosts of Winter, so exceedingly deformed, and so great a malefactor, that it is time for him now to die, and I may with justice cry, Crucify him. In this is the description of the natural old man rightly verified in a spiritual sense. The Sun of righteousness is darkened in him, and the clouds return after the rain, one sin after an other, one misery after an other: 
Eccl. 12.  the keepers of the house tremble, the strong men bow, and they wax dark that look out of the windows: faith is weak, hope fainteth, and charity faileth. O grant, O Lord, that as the Eagle reneweth her youth, I may cast off this old man, and put on the new jesus Christ, thine, and thy Churches well-beloved, whose countenance is all white, and ruddy, the fairest of ten thousand, so exceeding aspectable, that it is able to change this vile body, whose beauty is quite gone, and worn away, and make it like his glorious body.  Vers. 8. Away from me all ye that work vanity, for the Lord hath heard the voice of my weeping. 
BEhold here how the Lord after his whirlwind that tore all the mountains of pride in me, and burst in sunder my heart of rock, cometh at length in the still, and soft voice. The Lord hath wounded, but lo he bindeth up again, he hath brought unto the grave, & lo he bringeth back again. For when my tongue failed, I spoke unto him in the silence of my soul, and when my soul fainted, mine eyes flowed out with tears to speak unto him, and lo he hath answered the request of my heart, & heard the voice of my weeping. Now therefore since the Lord deigneth to come unto me in his mercy, and build up my ruins, and dwell with me again, what have I to do with my old companions the workers of iniquity, shall they, and my God keep together? or shall I entertain my Sovereign Lord with such household servants? no, they shall not enter into my house, or come within my roof. Now the Sun is risen, it is time these shadows were parted away. For neither can thy light dwell with darkness, nor their works of darkness abide the trial of thy light. Therefore away from me, both all ye workers, and all ye workers of vanity. I know, Lord, there will be a hard parting between my old pleasures, and my old heart: the sirens will sing many a sweet song, and cast many a fair look, and weep many a false tear, before they will part with me: but it is no matter what the Harlots do▪ since thou hast heard the voice of my weeping, I have nothing to do with the voice of theirs; since my voice uttered in the bitterness of my heart, was so well accepted of thee, nothing shall henceforth pleasure me, but such bitter songs, wherewith they are little acquainted: & though I cannot cast out these jebusites, but they will still dwell with me, yet, through thy grace, I will keep them in subjection, and if they grow insolent in my body, the temple of thy holy Spirit, I will weep for their sins, and so, crying daily unto thee with tears for pardon, will make them serve me, at the least, to draw water for the house of the Lord. O that I could make an integral separation of myself from them, and might not carry my greatest enemies in my bosom so near my heart, the lusts of it; but, in stead of that fountain of death, be joined unto the Fountain of life, Christ jesus, in whom there is so unseparable an union between God, and man, that neither death, nor hell, no not the strongest things of this world (weak unto thee) much less the weakest, the vanities thereof, can ever be able to separate us from thee.  Vers. 9 The Lord hath heard my petition: The Lord will receive my prayer. 
IT is a great grace of thee, O my Lord, to suffer dust, and ashes to speak unto thee, but it is as common with thee, as it is great. For thou sufferest many to say unto thee, Lord, Lord, whom nevertheless thou knowest not. It is a greater therefore that when we call upon thee in the time of trouble thou wilt hear us: and yet this also may seem to be not so singular a mercy: for whatsoever is spoken, shall not he that made the ear, hear it? but so to hear our prayers, as to receive, and grant them, and then to hear the cry of our petitions, when the louder cry of our sins would drown their voice, this is a goodness as near unto thy nature, as it is far from our desert. O how unlike are thy ears, that are always open to the request of the poor, and needy, to those of the deaf Adder, that old Serpent, that stops his ears, and is inexorable, charm the charmer never so sweet? how unlike to us, O Lord, that (having ears) yet when thou callest for our obedience, have none to hear thee, where chose, thou (having none) when we call to thee, inclinest thine ears to hear us. But certainly, O Lord, it is impossible that thy just ears should hear the prayers of such as we are: for we know God heareth not sinners. True Lord: and therefore thou hast got thee new ears, and lest we should think these like thy other, hast set them even upon our Head jesus Christ: with them thou hearest us if we speak unto thee, and our words passing through his mouth (as how can we speak unto thee, but by our head) are set on fire by that Golden censor, and, like holy incense, make a sweet savour upon thine Altar. So that henceforth though our works be all, like ourselves, wicked, though our rough hands be the hands of Esau, yet our voice is Jacob's voice, and we have got the apparel of our eldest brother Esau, and therefore we know that thou wilt bless us, we are sure thou wilt hear us, and spare us, though more sinful, then ever Sodom was. What though Abraham, Moses and Elias were now living, and prayed for us, we are sure thou wouldst much less hear them for us, then for their, and thine own people of the jews: yet thou hast heard him for us, and without conditioning, as with Abraham, for the sparing of Sodom, if fifty, twenty, or ten just men were found therein, hast spared us all only for one just man's sake. In him therefore, with boldness, do all thy Saints offer up their golden vials of odours, their prayers, before thee. For he only is worthy to make our prayers wellpleasing unto thee, in whom only thou art well pleased.  Vers. 10. All mine enemies shall be confounded and sore vexed, they shall be turned back and put to shame suddenly. 
BEhold the bounty, and severity of God: severity towards mine enemies, that have fallen; bounty towards me, that when I, and they stood before thine Altar, as the two Goats, one of us to be sacrificed, to appease thy wrath, and as jonas with the Mariners, in the tempest of thine anger, one of us to be cast out, hast pleased to let the lot of the scapegoat, fall on me, and to make them the sin-offering. Nor wert thou content, O Lord, to repay me good for evil, that rendered thee evil for good, but after thou hadst pardoned me thou wouldst not pardon mine enemies, as though thou hatest thy children's enemies more than thine own, and lovest them better than thyself: giving thyself for them when they were thine enemies, and when we, for want of spiritual senses, had no sense of our spiritual wants, then redeeming us: but confounding, and sore vexing, and suddenly turning back, and putting to a perpetual shame those that hate us, and not us, that hated thee. Now, Lord, taught by thy example, that art so good to thine enemies, and having thine own word for it, I cannot but love mine enemies, and pray for them, that curse me. If it be a fault, or a folly (as the world esteems it) thou hast taught it me, and I would willingly err with thee my God; it is enough for the Disciple to be as his Master is. But yet there are some of mine enemies, I confess, that made me first an enemy unto thee, O Lord, whom I hate with a perfect hatred, who are grown now so ill, as they are passed my prayers, and have gone further than thy mercy will follow them, even into the gates, and mouth of hell, that gaped so wide to devour me, with them. O let the sword of thy justice be drunken with the slaughter of these great, & arch-enemies of thy innocent, & little flock, & blessed be my Lord for carrying away, like Samson, the gates of hell, that they should not prevail over me, and so leading my captivity captive, and casting my soul's enemies into the pit they had prepared for me. Many far greater stars, and fairer lights, then, I O God, hath the tail of that dragon drawn down after him from heaven, & hadst not thou (to whom only the fame belongeth) taken my cause into thine own hand, I had also been winnowed, & carried like dust, and chaff before the wind. Therefore, as thou hast broken these mine enemies in pieces, so also scatter them, that the pieces of the mangled Serpent may never come together again. O let not the deadly wound of the head of the beast be healed, to make war against thy Saints, and against the Lamb for ever.   

His daily Sacrifice.  
HOw cometh it to pass, O Lord, that thou art so mindful of man, man being so forgetful of thee? Sure but that mercy is essential unto thee, and thou canst assoon forget to be, as forget to be gracious, it were impossible but such a man of sins and sorrows, as I am, rather a worm, and no man, or more truly dust, and ashes, and none of all thy living creatures, nothing, indeed, but a very bundle of vanity, vanity of vanities, should despair of pardon, and think my sins greater than they could be forgiven. I that have seconded the first fall of man with so many fall from thy grace, (and if that one were so powerful to condemn all, ah what are so many to convince one) I that have as often denied thee in my deeds, as I have sinned, and that not thrice, not seven times, but scutcheon seven times in a day. I that have so often when thou hast by thy graces come in and lodged with me, for a vile price of base peasures betrayed thee, I that whereas I should have mortified the old man, and crrucified the lusts thereof, so oft have grieved thy good spirit, and crucified the Lord of life within me, and so buried, and sealed him up in an obdurate, and stony heart, that it must be a great work of thy power, and mercy to rise again in me, and roll away the stone: I that have thus filled up my measure of iniquity with Sodom, how dare I with Abraham, so often move the Lord for mercy: I that have so often rebelled, how can I hope to be received again to grace, and pardon: I that have no other plea, but guilty, how dare I importune the just judge, unless, as that woman did the unjust judge, for justice. Hath my best service unto thee been betthen theirs, who kneeling, & saluting thee, hail king of the jews, yet crucified thee? wherein have my prayers, and tears been better than those, of the hypocrital pharisees, only seeming for a time, and so full of sin, that when I have prayed for forgiveness, I had need pray again for forgiveness of my prayers. Ah my wretched soul mock not thy Saviour any longer with thy kneeling, and prayers, like those soldiers that crucified him; thou hast gone already further than judas, not only betraying him, but being (which he denied to be) guilty of the shedding of his innocent blood; think with thyself, how oft thou hast grieved his holy spirit, turning the grace thereof into wantonness: how oft thou hast, when he of this mercy had healed thee, presently fallen into a relapse far worse than thy former disease; how oft thou hast wallowed thyself again in the mire, when he had washed not thy feet only, but thy head, and hands also; how oft, when thy heavenly Physician had purged thee, returned to thy vomit. And now, Lord, with what fig leaves shall I cover the shame of my sin, since I know thou hast cursed the figtree, that bore leaves only? Oh tell me how with the Prodigal shall I return to my Father? or if I do return, say, hast thou any more kisses, and embraces lest, for such a riotous Son? If the mountains, which yet offended not, did tremble, and melt away at thy presence, and if even thy holiest Saints at thy presence fell down to the ground almost for dead, troubled, and amazed, saying, surely they should die, because they had seen the Lord, if the Cherubins, that stand alway before thee, cover their faces, looking but upon thy mercyseat, O with what face shall a guilty soul come before thee, when it appears before thy seat of justice? Have I not reason to hate my sins, that are able to make the sight of thee, which is so amiable, and beatifical, and to thy happy servants a vision wherein their whole felicity consists, so full of horror to me? O how the very thought thereof confounds me, and, as if now, like Balthasar, I saw the handwriting against me, makes me tremble, and stand amazed, smiting my knees one against another; what can I say for myself, or what can I do? what sin-offering, what peace-offering shall I bring to make atonement with the Lord? what Moses, or Aaron have I to stand between Gods destroying Angel, and me? whom have I to make intercession for me? I dare not approach to my Saviour, whom my sins may justly make of a meek Lamb, an enraged Lion unto me, I see no other but a two-edged sword proceed out of his mouth for my destruction, and me thinks he is a providing whips to scourge me out of his Temple, returning those stripes, those thorns, those wounds upon me, which he hath unworthily borne for me, denying any more to bear my cross: so that now though I cry unto him Lord, Lord, he will not know me, nor suffer me any more to have a part in the Son of Ishai. Since therefore thy sword is drawn, O Lord, against me, what can I do but lay down my neck, and submit myself to the stroke of that Axe, that cutteth down all unfruitful, and ill-fruitfull Trees. For if even the death of a sinner, and ruin of a wretched soul please thee, and may any way satisfy thy justice (as indeed it cannot, for thou delightest not in the death of a sinner) oh how willingly should I cast away myself, with jonas, to accalme the tempest of thine anger against me: but, alas, it is not my sacrifice can expiate my sins. It were a good fruit of my body, if it might be offered for the sin of my soul: but how can that satisfy for sin, which itself is most sinful? O no, I confess, O Lord, that I have no other sin-offering but my repentance left, nor other burnt-offering than an aggrieved heart, nor other drink-offering than tears, nor other incense then my sighs, nor other propitiation, or Priest, and Mediator than thyself, O Christ. Thou art our King to protect us, our Prophet to teach us, our Priest to make an atonement for us, and thou hast promised to make us also Kings, Priests, and Prophets unto thy Father; but such is my unworthiness, O Lord, that often when I would take upon me the Priest's office, and offer my prayers (as thou hast taught me) unto my Father, which is in heaven, for pardon, that I am quite confounded, and have nothing at all to say for myself, and though I know thou art able to cure my dumbness, yet it is safer for me to hear thee open thy mouth to thy Father for mercy, then let my mouth be opened to cry for vengeance against myself. For I, more unnatural than Cain, have slain, not my younger brother, but myself, nor myself only, but my elder brother, & therefore my blood cannot but, with Abells, cry to heaven for vengeance against him, that spilled it: but when I listen what the cry of thy blood, my elder brother, is, whom my sin hath slain, O how much better things do I hear it speak, than the blood of Abel, Father forgive him: beside, if I speak for myself, my words are like the wind, that pass away, and go I know not whither, but most likely with myself into the Land where all things are forgotten: but thine are like thine own essence, O Lord, who art the eternal word, such as heaven, and earth may sooner pass away, than one tittle of them. Do thou therefore, O gracious Saviour, speak, and mediate for me; let the many wounds inflicted on thee for my sins be as so many mouths to crave mercy for me: O let thy blood, as when thou wert wounded it fell on the base earth, be distilled also by the grace, and merit thereof upon me a vile, and unworthy sinner; how happy were I if, as thou madest Adam of red earth, so thou hadst made me of that fruitful red ground which thou vouchsafedst to water with thine own blood. Let thy stripes, O Christ, go for the many stripes wherewith I, as an evil servant, deserve to be beaten, thy death for that eternal death my sins have as their hire deserved, and thy descent into hell for mine to free me from thence. Indeed if thou wert, as man is, prone to anger, nay were thine anger kindled but a little, and were not thy mercy rather as far above man's reason, as his merit, how long since had I perished from the land of the living? If I look upon my sins, me thinks I should always see thee before me (as thine Angel in the way of Baalim) with the sword of thy justice drawn against me, upon which (as mad men do upon weapons) my sins make me wilfully to run, and I seem to my self to lie (as Isaac) under thy sword for sacrify, still expecting when thou shouldst come by me in the whirlwinds, earthquakes, and tempests of thy judgements: yet to see, how thou (that no man might deny it to proceed only of grace, and not of merit) choosest rather to come in the still, and soft voice of thy mercies even unto us sinners, & wilt that thy holy spirit (the spirit of meekness) come down rather in the form of a dove, without gall, them of a consuming fire unto us. How far art thou from desiring the death of a sinner, that when we were both branch, and root under the Axe of thy judgements, and (as Isaac) ready to be sacrificed, and made a sin offering, didst provide thyself a Lamb, (yea thyself the Lamb) to save us, and to set us free. How ready art thou to snatch the perishing brand out of the fire, how soon entreated to forbear, and spare the fruitless figtree, not doing that unto the dry tree, which thou hast done unto the green? O see if ever there were love like thy love! thy love and mercy, as thyself, transcending all. If ever thou repentest, it is of thine anger, not of thy mercy, if ever thou hearest not our prayers, it is because they tend to our own hurt, if thou hidest thy face, it is that we might seek thee, and if thou fliest from us, that we might follow after thee more eagerly: if thy justice take vengeance, it shall be only upon those that hate thee, and in them, but to the fourth generation, but if thy mercy begin to show itself, it will content itself with no less than a thousand generations. O thou immortal goodness, and beauty of heaven, draw me unto thee with the bands of thy love, and with the same cords bind me, that I break not from thee, let me be ward unto the King of heaven, & thy grace be my Guardian. Then shall mine inheritance, and my lines fall unto me in a fair Land, even in the vineyard, and Paradise of my God, whereof though the first could not, yet the second Adam with his blood (as Nabaoth) hath kept possession, out of which neither the serpent, nor all the powers of darkness shall be ever able to expel me, so thou only but suffer the weak hand of my faith to lay hold on thy cross, and to eat of the fruit of that tree of life. For if thou be with me, I shall be safe, death shall have no sting, sin no poison, hell no victory. For thou hast overcome all the power of hell, and death, not for thyself, over whom it could have no power, but for us, whose weakness could make no resistance; but if thou absent thyself, though but for a while, my weak faith which had the boldness to cast me out upon the sea of thy mercy, that so, with Peter, I might meet thee walking upon the waters, will never have the courage, if it see the waves rise, to uphold itself. Lord stretch out thy hand, and save me from sinking, and so henceforth bind the sacrifice with cords unto the Altar, fasten me unto thy cross, O Christ, and spread thyself in thy merits, and mercies (as Elias) upon me, that I may recover life, and though out of due season be borne unto thee. O grant me any one of the menest places of the many mansions of thy Father's house, and when Israel, thy chosen children, and thy invited Guests set with thee, at thy great marriage feast, and many come from East to West to set with Abraham in thy kingdom: when thy servants are placed, may but I take the lowest place at thy table, & so when thou hast fed thousands behold thee breaking unto me, but of thy broken bread; or but be suffered to gather up the crumbs under that heavenly table, and my hungry and thirsty soul satisfied, with that angelical Manna, & made drunk with the pleasures of thy house, shall never hunger, or thirst more. In the mean time, while I dwell in this corruptible Tabernacle, O let that grace of thine which shines upon thy worthier Servants (if any worthy under whose roof thou shouldst come) as thou visitest other Publicans, and sinners turn in unto thy servants house, and dine with him.  
FINIS.